Tuesday, September 12, 2017

Datta Dharma Sutras: Chapter-1

1) Exposition of the principles of ethics
दत्त धर्म सूत्रं व्याख्यास्यामः।१।
datta dharma sūtraṁ vyākhyāsyāmaḥ|1|
We shall explain the points of ethics as formulated by God Datta.

2) Datta is God ‘given’ to all souls universally
दानामात्रात् सर्वेषाम्।२।
dānāmātrāt sarveṣām|2|
Donation only and hence all are applicable.
[Datta means the unimaginable God donated or given to the souls through a medium and hence, Datta has no reference to any specific religion. All these points are therefore applicable to all human beings of all religions on this earth.]

3) Spiritual knowledge consists of worldly justice, spiritual path and theistic philosophy
प्रवृत्ति निवृत्ति तत्त्व भागत्रयम्।३।
pravṛtti nivṛtti tattva bhāgatrayam|3|
Pravrutti, Nivrutti and Philosophy are three parts.
[Pravrutti means the behaviour of any soul towards other souls in this society. Nivrutti means the behaviour of any soul to God. Philosophy means the details of various aspects of God. These three are the parts of spiritual knowledge.]

4) Theism is the basis for both worldly justice and the spiritual path
अस्तित्वादि द्वयोरपि।४।
astitvādi dvayorapi|4|
The existence of unimaginable God and other aspects of God are important fundamentals for both Pravrutti and Nivrutti.
[The third part related to God called as philosophy is the basis for both Pravrutti and Nivrutti. Hence, the knowledge of God should be known in the very first basic stage.]

5) Atheism causes fearless immorality
अन्यथा नास्तिक निर्भय विरोधः।५।
anyathā nāstika nirbhaya virodhaḥ|5|
Otherwise, contradiction between atheism and fearlessness results.
[If the existence of unimaginable God is not established at the outset, atheism comes up, which says that there is no God at all. In such case, there is no aspect of unimaginable nature. The beginning and end of everything is only imaginable domain. Atheists claim that even in the absence of God, one can follow ethics in the society. This is only hypocrisy of an atheist to cheat society. If one can escape the punishment here by cheating law of court, what is the harm if ethics are violated? This million dollar question comes up to the mind of any human being, which is genuine. This statement of atheist is useful for cheating the society by atheists. If unimaginable God, unimaginable hell and unimaginable procedure of punishment from God are absent, there is no fear at all to do any sin provided one can escape punishment by cheating courts here.]

6) Even theists struggle to control sin
अस्तित्वेऽपि पापान्यास्तिकेषु।६।
astitve'pi pāpānyāstikeṣu|6|
Sins are seen even in theists having faith in existence of God.
[Theists have full faith in God and hell. In spite of this faith, even theists are unable to control doing sins. In such case, you need not speak of the control of sins in case this faith also disappears. Hence, atheism results in climax of chaos.]

7) God incarnates in creation mainly to establish justice
स्थापकस्य द्रुतिर्गीयते तदर्थमिति।७।
sthāpakasya drutirgīyate tadarthamiti|7|
Establisher runs to rectify Pravrutti as sung in the Gita.
[The establisher of an industry runs to the industry if any serious disturbance in the administration is heard by him. Similarly, God runs in to this creation from His isolated state to rectify the chaos disturbing the peace, balance and justice called as Pravrutti in this world. Hence, the Gita says that God incarnates on this earth to establish Justice (Dharmasamsthaapanaarthaaya). Except this one purpose, no other purpose is mentioned in the Gita.]

8) Satisfying ardent devotees is a secondary purpose
भक्तार्थमानुषङ्गिकम्।८।
bhaktārthamānuṣaṅgikam|8|
Coming for Nivrutti-devotees is associated programme only.
[God comes in to this creation either as energetic incarnation in the superior worlds or as human incarnation on this earth for the sake of climax Nivrutti devotees, who are very anxious to see and talk with God for clarifying their doubts in the spiritual path. But, this purpose is not mentioned in the Gita. Only establishment of justice in Pravrutti is mentioned, which is the main purpose. This does not mean that other associated purposes like satisfying the desire of Nivrutti devotees, direct entertainment in the creation etc., should not be there. Hence, the statement of the Gita gives stress on the main purpose, which does not mean that it contradicts other associated purposes.]

9) Suffering is the fruit of sin
दुःखं पाप फलमेव।९।
duḥkhaṁ pāpa phalameva|9|
Suffering is the fruit of sin only.
[Removal of suffering due to difficulties is the main practical aspect of majority of souls in this world. This aspect is more important than attainment of happiness. Control of loss is more important than gain of benefit. The root reason for such misery of almost all the souls is the punishment given to the soul for its sin done previously.]

10) The root cause of suffering is sinful action; not the punishment
कारणं कर्म न फलम्।१०।
kāraṇaṁ karma na phalam|10|
The reason is the sinful action only and not its fruit.
[If the suffering is to be removed: the reason of suffering is the fruit of the sin, the reason for this fruit is the sinful action and the misery can be removed only if the sinful action is removed, which generates its fruit as punishment. We can’t separate the fruit from action. If putting the finger in fire is action, burning of finger is its spontaneous fruit. The burning generates the misery. To remove this misery, its root cause, which is the action of putting the finger in fire, shall be stopped. In between the misery of burning and the action of putting finger in fire lies the fruit or punishment, which alone can’t be stopped. It is not like the punishment given by a king that can be stopped by his revised order. The fruit of the sin and the misery of the fruit are spontaneously linked, which can’t be controlled after the action of sin.]

11) God protects justice by postponement of suffering or bearing it Himself
क्षेप भोगाभ्यामुचित रक्षणम्।११।
kṣepa bhogābhyāmucita rakṣaṇam|11|
By postponement and self-suffering proper doing is protected.
[One should not think that the fruit of the sin can be stopped by the omnipotent God even in the middle stage. Due to omniscience of God, it is possible, but, God never does any improper action misusing His power. If you force Him by your devotion, He will postpone the punishment with added interest to future. This is misunderstood by us as cancellation of punishment by the omnipotent God! Even in the case of a climax-Nivrutti devotee, He Himself suffers becoming victim of such punishment for the sake of His climax-devotee. By this, He protects the Law as a good rule maker or administrator.]

12) Enjoyment of fruits is inevitable, irrespective of worship prescribed by priests
भोक्तव्यमेव पूजार्थ परा अमि।१२।
bhoktavyameva pūjārtha parā ami|12|
One shall enjoy the fruit, priests twist this for earning through worship.
[The priests interested in earning by false way propagate that worship of God will remove the sin and its misery. By worship, they can earn their livelihood. This is wrong since the scripture says that the fruit of deed must be enjoyed by a soul even after very very long time (Avashyamanubhoktavyam). These priests will be rewarded more by God if they preach true knowledge and develop true devotion.]

13) Realization, repentance and non-repetition cancels punishment of all past sins
दण्डोद्दिष्टा पुनः क्रिया ज्ञानतापात् भूतमपि दहति।१३।
daṇḍoddiṣṭā punaḥ kriyā jñānatāpāt bhūtamapi dahati|13|
Since the aim of punishment is only non-repetition of sin in future, this, achieved by realization and repentance can burn even all past sins before enjoyment.
[There is only one way to cancel the punishment and avoid the misery of the sins done in the past without enjoyment of their fruits. Through true spiritual knowledge, realization, followed by repentance, results in non-repetition of sin in future, which can alone cancel the past sins also. The reason is that punishment is given only to bring this stage of non-repetition. If this aim is achieved by realization and repentance through knowledge, there is no need of the punishment to be given for the past sins.]

14) This world for action; upper worlds for enjoyment of all but intense deeds
तीव्रं विना कर्म भोग लोकौ।१४।
tīvraṁ vinā karma bhoga lokau|14|
Except the case of serious sin, the worlds for enjoyment of fruit and doing deeds freely are separate.
[The soul in energetic body after death undergoes punishments of all sins done here in the hell. The punishment can only suppress the attitude of sin and hence, when the soul is reborn here, it contains a trace of the same attitude after re-birth, by which the soul commits sins here and undergoes punishments if such sins are serious. The punishments of serious sins done here due to trace of previous sinful attitude existing in subconscious state are generating misery here. This means that this materialized world is not for the enjoyment of fruits of deeds, but, it is a place of doing deeds freely. The cause of such present deeds is only the remaining trace of sinful attitude of the soul coming from hell, which grows in the present life. Serious deeds of such present deeds alone give punishments here itself resulting in the present misery. Hell is a place of enjoyment of fruits or Bhogaloka whereas this earth is a place of doing deeds freely or Karmaloka without interference of enjoyment of past fruits. Exception is a serious sin that gives fruit immediately here itself.]

15) The Veda and Gita support the cancellation of sins after permanent reformation
फलोद्देश तर्कादेकः श्रूयते गीयतेच।१५।
phaloddeśa tarkādekaḥ śrūyate gīyateca|15|
Since the total aim of punishment is not repetition of sin in future, this path alone is the true path to escape all sins without their punishments as said in the Veda and the Gita.
[Such path of totally cancelling all the past sins without enjoying their fruits is logically correct since the fruit of a sin is aimed at non-repetition of sin only in the future. It is mentioned in the Veda - (Apahata paapmaa) and in the Gita (Jnaanaagnih..., Sarvamjnaanaplavenaiva... etc.).]

16) Contemporary yoga only relieves symptoms temporarily
योगादि ज्वरोपशमनवत्।१६।
yogādi jvaropaśamanavat|16|
The path of yoga propagated for removing tensions of misery is only external and temporary measure as in the case of fever.
[Yoga is interpreted as controlling the mind from misery by concentrating on a different point. By this, you can control the misery superficially for a small period of time. It is like putting wet cloth on the forehead to pacify the fever. The actual cause is the sin or the bacteria causing infection, which can be removed by the above said path of non-repetition of sin or use of antibiotics respectively.]

17) Cancellation of sins upon reformation is seen in other religions too
अन्यत्रच क्रिया मुख्या।१७।
anyatraca kriyā mukhyā|17|
This path is seen in other religions also, but, practical non-repetition is main.
[This path is also seen in other religions like Christianity in which confession cancels all sins. The word confession is not mere theoretical by mind and words. It means only practical non-repetition of the sin in future.]

18) Present punishment is for serious deeds done here due to tendencies from past birth
रामकृष्णयोरपि संस्कार शेष जन्यक्रिया फलमेव।१८।
rāmakṛṣṇayorapi saṁskāra śeṣa janyakriyā phalameva|18|
In the case of Rama and Krishna also, the fruit of the present deed generated by the trace of attitude of previous births is only enjoyed.
[We have told that the punishments of sins are to be enjoyed in hell whereas the action of a soul in free atmosphere is on this earth. This means that the fruit of the past sin done in the previous birth is not enjoyed in the next birth. You may argue that such concept is wrong because Krishna enjoyed in the present birth the fruit of the sin done in the previous birth, which is death by shot arrow in this birth for the sin done in the previous birth by killing Vaali by hiding Himself. If you analyse carefully, such cheating in the previous birth appeared in this birth also as remainder of cheating attitude that made Krishna to cheat and steal butter and cheat the enemies in killing in the war and the fruit enjoyed by Him can be considered as the fruit of present deeds only generated from the remaining trace of attitude of previous birth. You can tell this as the enjoyment of the fruit of the deed done in previous birth and such statement is an approximate and indirect way only. The precise statement is that the soul enjoyed the fruit of present serious deed that got generated by the trace of attitude of previous birth existing in subconscious state.]

19) Rama and Krishna accepted punishment to discourage expoitation.
सामान्य जीवोपदेशात् तथा दृष्टम्।१९।
sāmānya jīvopadeśāt tathā dṛṣṭam|19|
To preach ordinary human beings, human behaviour is adopted in such way.
[In the above case, Rama and Krishna are human incarnations of God and can’t be bound by the theory of deeds and fruits. Even then, the theory applied to ordinary human beings only is extended to the case of human incarnations also because through this action, God is preaching ethics to human beings. God may do a sin to support justice in the end and this proves that ends justify means. Based on this, we can explain the cheating of Vaali and Kauravas as justified since Vaali and Kauravaas are sinners. But, human beings may imitate this and may kill even a good person from back side projecting him as bad due to their hidden enmity. Hence, God proved that means justify ends for the sake of controlling the clever exploitations. In view of this only, the above case is explained treating Rama and Krishna as an ordinary soul existing in two normal human bodies. This should not be misunderstood to treat Rama and Krishna as an ordinary soul in two subsequent births.]

20) All contributors to a deed bear the fruit; Draupadi punished for her vengeance
चत्वारो भोक्तारः कृष्णादण्डः सन्धिविरोधात्।२०।
catvāro bhoktāraḥ kṛṣṇādaṇḍaḥ sandhivirodhāt|20|
All the four equally enjoy the fruit, Draupadi is punished for opposing the chance of transformation of Kauravaas.
[The direct doer, indirect doer, initiator and supporter of any sinful deed enjoy the fruit of the sin equally as told in the scripture (Kartaa kaarayitaa chaiva Prerakashchaanumodakah). Draupadi was punished for provoking Pandavaas to kill Kauravaas and the punishment was that she lost her five sons. Even though Kauravaas are bad, Draupadi wanted to punish them with personal vengeance. The punishment is not for pacification of any personal vengeance. It is aimed only for suppressing the attitude of repetition of sin in future. Draupadi tried to discourage Krishna attempting to transform Kauravas by giving a message. Draupadi wanted the punishment of Kauravas without giving a chance of transformation through knowledge. Such misunderstanding of punishment by Draupadi resulted in the sin and she got the punishment of sin for such angle of ignorance. She became the initiator and supporter of sin of killing a criminal without giving the chance of realization through knowledge.]

21) Krishna differs from Draupadi since He tried to reform sinners
कृष्णो भिद्यते ज्ञानावकाश यत्नात्।२१।
kṛṣṇo bhidyate jñānāvakāśa yatnāt|21|
Krishna differs from Draupadi since He wanted to punish the criminal after the failure of trail for reformation through knowledge.
[Krishna was also initiator and promoter of killing Kauravaas even through cunning methods. But, He tried to transform Kauravaas thorough several messages given by several sages during His visit. His aim is to give the punishment only after trying for transformation and never had any intention of vengeance. This is the difference between Krishna and Draupadi.]

22) Krishna getting cursed is only incidental and is meant to control exploitation
आनुषङ्गिक शापादन्यथा च।२२।
ānuṣaṅgika śāpādanyathā ca|22|
Curse given to Krishna is just associated point, which is for control of exploitation also.
[You may argue that even Krishna was punished in the same way by the curse of Gandhaari, the mother of Kauravaas. It is not so as in the case of Draupadi. The sons of Draupadi were killed without any reason whereas the family of Krishna got destroyed for violating the prohibition orders of Krishna to drink wine and for the sin of insult done by His son to the sages. Krishna allowed the curse of Gandhaari to associate with a genuine sin just to satisfy her mind. Moreover, proceeding to punishment requires a careful prior step of sincere trial for transformation of soul before punishment. Without doing such trials sincerely, the souls may proceed to the punishment in haste. To control such exploitation, Krishna has taken the curse of Gandhiri on Him also just as in the case of Draupadi. This is also another angle of explanation.]

23) Physical punishments for sinful deeds; mental punishments for thoughts
क्रियया दण्डो भावस्य भवमात्रः।२३।
kriyayā daṇḍo bhāvasya bhavamātraḥ[A2] |23|
Practical punishment is for practical sin only, which if limited to theory only, gets theoretical punishment.
[You shall not argue that the sin of Draupadi is only theoretical due to thoughts of mind being expressed in words and that she is not involved in the action directly. For theoretical sin, the punishment shall be theoretical only and hence, she should not be given practical punishment. This is not correct because her theoretical sin in provoking Pandavaas to do the sin practically, which makes her as the share holder of practical sin. If the sin is limited to theory only without resulting in practice, theoretical punishment like harsh warning by the Lord of hell is given, which is sufficient for theoretical sin that doesn’t result in practice or provoke others to do the practical sin.]

24) Sita’s severe punishment was due to the exceptionality of Lakshmana
सीतायामन्यथा योग्यता शीलाभ्याम्।२४
sītāyāmanyathā yogyatā śīlābhyām|24
In the case of Sita, the punishment is otherwise due to the special deservingness and character of Lakshmana.
[Sita abused Lakshmana for having an idea of illegal sex when Rama left to catch the golden deer. Sita was scolded by Rama after the war, which is a theoretical punishment for theoretical sin. Afterwards, Sita was given practical punishment of leaving her in the forest that resulted finally in her death also. This shows severe practical punishment for theoretical sin also. The reasons for this are 1) the deservingness of Lakshmana is in climax, he being the incarnation of Adisesha, the highest devotee and 2) if you observe the attitude of Lakshmana towards her, it is amazing since he never saw her above her feet by recognizing her anklets only. In view of the pain of mind of such exceptional devotee, even the theoretical sin is given practical punishment.]

25) The nature of the sin can be inferred from the nature of punishment
फलानुमेयं कर्म द्वयोरपि।२५।
phalānumeyaṁ karma dvayorapi|25|
In the case of Sita and Kauravaas, the nature of the sin is inferred by the nature of punishment.
[The sin can be easily imagined by the nature of punishment. Sita abused Lakshmana falsely regarding his illegal sexual character. If you see the nature of punishment, it is also about illegal character attributed on her by force. After war, Rama scolded her in horrible way by advising her to go and marry Vibhishana to become the queen of Lanka! Even the washer-man attributed false illegal character on her during her long stay in Lanka. The punishments received by her clearly indicate her sin through similar nature. Similarly, Kauravaas were killed in war through cheating and this nature of punishment reveals the nature of their sin done in cheating Dharma Raja in the play of chess. You must catch the sin from its punishment by analysing the common nature. Without doing this, if you scold Rama for leaving Sita, it becomes blind foolishness.]

26) Punishment is as per the sin; fear of hell and devotion to God control sin
छलेन बलेनवा भयेन भक्त्यावा द्विधाच।२६।
chalena balenavā bhayena bhaktyāvā dvidhāca|26|
Either by cheating or force, either by fear or devotion and by both also.
[There are two ways in doing a sin: 1) by cheating and 2) by force. The punishment also comes in the same way in which one has done the sin. If the sin involves both the ways, the punishment also involves both the ways. The control of sin is also in two ways: 1) by fear to hell and 2) by devotion to God being the author of the ethical constitution. The followers of Pravrutti are controlled by the first way and the followers of Nivrutti are controlled by the second way. Majority of human beings is in between Pravrutti and Nivrutti and hence, both act as the controlling factors of sins in majority.]

27) Liberation from worldly misery comes fron non-repetition of violence, greed and lust
गीत त्रिवर्गात् प्रवृत्ति मोक्षः।२७।
gīta  trivargāt pravṛtti mokṣaḥ|27|
The three categories related to the three sins mentioned in the Gita result in liberation from misery in Pravrutti.
[The Gita says that there are three main gates for the hell: illegal sex, greediness and corruption for wealth and violence by anger are mentioned. There are four categories (purushaartha) in practical philosophy: justice (dharma), wealth (artha), sex (kaama) and salvation (moksha). The three main gates of hell mentioned by the Gita exactly coincide with the first three categories. Greediness is related to wealth and illegal sex is related sex. The violence is related to justice since non-violence is the climax of justice. The sins done in the first three categories cause misery and non-repetition of all these sins in future gives the salvation form misery permanently. Salvation means liberation and in Pravrutti the liberation from misery is attained by non-repetition of these three sins.]

28) Overcoming the bonds with child, spouse and wealth is salvation in the spiritual path
एषण त्रय मोक्षश्च निवृत्तौ।२८।
eṣaṇa traya mokṣaśca nivṛttau|28|
Liberation from the three strong correlated bonds is salvation in nivrutti.
[In Nivrutti also, control of fascination to the three strong bonds with issues, life partner and wealth results in liberation from attraction to world, which is an indirect measure of the attraction to God. These three strong bonds are also related to the three categories. Bond with wealth and bond with life partner are related to Artha and Kamaa respectively. Bond with issues is related to justice because the justified aim of marriage is only issues (dharma). Liberation from these three bonds spontaneously as the consequence of attraction to God is called as moksha since it is indirect measure of devotion to God. The liberation from these three strong bonds is a spontaneous consequence of devotion only and not a forcible pre-requisite.]

29) The four vices related to worldly justice and two related to the spiritual path
प्रवृत्ति चतुष्टय निवृत्ति द्वयम्।२९।
pravṛtti catuṣṭaya nivṛtti dvayam|29|
The first four vices belong to Pravrutti and the last two belong to Nivrutti.
[The six vices are: illegal sex (kaama), violence by anger (krodha), greediness for wealth (lobha), fascination to worldly bonds (moha), ego (mada) and jealousy (matsara). The first four are related to Pravrutti and last two are related to Nivrutti. The first three are said to be the three main gates of hell in the Gita. The fourth (moha) is reason for the first three sins. All these four are in Pravrutti. The last two are ego and jealousy towards co-human beings by which the human incarnation of God is slipped by the souls.]

30) Fascination pertains to both the worldy and spiritual paths
चतुर्थस्तु द्वयोः।३०।
caturthastu dvayoḥ|30|
The fourth fascination is common to both Pravrutti and Nivrutti
[The fourth is the fascination towards strong worldly bonds, which is common to failure in both pravrutti and nivrutti.]

31) These general rules apply everywhere and in all times unless Preacher Datta intervenes
सर्वत्र सर्वदा सामान्यं नचेत् दत्त गुरोर्विशेषः।३१।
sarvatra sarvadā sāmānyaṁ nacet datta gurorviśeṣaḥ|31|
Everywhere and at every time, the above general rules are followed unless the preacher Datta interferes in a special case.
[The hell and heaven exist in space as energetic worlds unseen by human beings. The same hell and heaven exist on this earth also, which are meant for awarding emergent fruits to bad deeds and good deeds respectively. Actually, which fruit should be given in which place and in which time is decided by the ultimate God only, whose ultimate aim is only transformation of soul. The rules said above are only general norms, which may change as per the direction given by God based on the proper time for such fruit. God Datta is called as the preacher (Guru) constantly trying for the transformation of the souls or students. The enjoyment of fruits of deeds is generally done in the external worlds so that the actions to be done with freedom on this earth are not to be disturbed by the enjoyment of fruits. Enjoyment of fruits of emergent deeds is an exception to this general rule. The Lords of heaven and hell follow the general rules unless God interferes in a special case. We have to understand that the punishments given by God for the sins done are not due to vengeance, but, are due to His graceful attitude for the transformation of souls.]

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