SwamyG wrote:
^^^
As I was double checking each verse to ensure it relates to Strategy, I wanted to delete Kural 469. I almost did it. Then realized the unique nature of "Pakistan"
, and left that verse.
Can you please elaborate why you liked 469 and the fundamental premises of Dharma here or in off-topic thread? Is it like help only the deserved kind of thought?
Swamy ji,
Pakistan is just a contemporary example of age-old Hindu trait of "Sadguna-vikruti". The term of "Sadguna vikruti" was coined by Savarkar when he wrote 6 golden pages.
Ahimsa is a good deed. but to whom? ahimsa when "gifted" to wrong person, is adharmik. treachery is dharmik when it is done to protect OR establish Dharma. Gifting Ahimsa to wrong recipient is "vikruti" (deformation) of the otherwise good trait (sadguna) of ahimsa.
The hallmark of "Dharma" is relativity of good and evil as opposed to absolute nature of good and evil in abrahmic operating system.
throughout the expanse of Indic-continuum in space and time, this is one aspect which is deliberately emphasized upon by scriptures and ignored by our people especially in past 1000 years.
as they say - वृथा वृष्टी समुद्रेषु, वृथा तृप्तेषु भोजनं... वृथा दानं धनाढ़्येषु, वृथा दीपो दिवापिच... (if it rains heavily in ocean, what's the point. What's the point in donating food to well-fed? What's the point in donating money to rich man and what's the point in turning on lights in daytime?). These acts (of raining, donating food, money and lighting lamps) are of any significance only when the recipient is deserving OR is in need of these. thus, their efficacy and aptness depend upon unique nature of recipient. its good when it rains in july, its bad if it rains too heavily in September (destroys crops
)...
The deed (karma) is different from action (kriya) in a way that karma is kriya done by one sane human being with respect to another living being. Thus, very definition of karma is relative to non-self living being. so, the concept of good-deed and bad deed (paapam and punyam) is furthermore relative.
The term Dharmaarthik (धर्मार्थिक) is Indian term which I propose for "socio-polity" and "socio-economy". In Dharmaarthik context, this is seen evidently when we study our history and our present. The example of Pakistan is the most evident example which is easy to see. There are many such examples which are less clear-cut than TSP. right from JLN, MKG to Raam-Sena and opposition to valentine's day by SS.
one has to be one's own judge, this is what dharma expects. And there are different dimensions of self as acknowledged by Vedas. Aatman (ego, I-ness) - Buddhi (intellect)-Maanas(mind)-Indriya(senses)-Sharira(body)-kutumba(family)-samaaj(community)-Rashtra-Sanskriti-Mankind-Earthling-Parabrahman (same as aatman, the circle of ego is completed here).
We deal with issues pertaining to self and non-self on all these dimensions. thus, we perform karma (good and bad immaterial) in all these dimensions. The unique nature of recipient of that karma (in all those dimensions) is equally important. Thus, thus Kural touches all aspects of "self", out of which Dharmaarthik aspect is of particular interest in this thread.
Failure to follow the essence of this kural in our dharmaarthik aspects have led to our dharmaarthik sufferings on all the prior occasions. hence my appreciation.
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