Tupolev Andrey Nikolaevich short biography. Russian necropolis

Greetings, dear readers.

Our conversation today is devoted to one of the key concepts of Buddhism - dharma. It has many forms and interpretations. It is an ancient Indian word originating from Sanskrit. In the closely related Pali language, Dharma takes the form of Dhamma. But translating the word for a Westerner is not so easy.

Looking at what dharma is in Buddhism, it is defined as the factor that constitutes experience. This refers to every element that is part of the material and physical aspects of the world.

It follows that everything exists as dharma or includes it. That is, atoms, thoughts, clouds, art, cars, stars and platypuses are made of it. The Dhamma is also described as the natural order of things (universal law) and the teachings of the Buddha, which point to this truth and describe the Path to its realization (in other words, enlightenment).

Definitions

First of all, Dharma is one of three jewels of buddhism. These are ideals to be held to for inspiration and commitment to practice. The three gems are Buddha (the perfection of enlightened mind), Dharma (teachings and methods) and Sangha (awakened beings who guide and support the Path).

Dhamma is sometimes used to refer to the sayings of the Buddha and his early disciples. In a broader sense, it includes subsequent interpretations and additions developed by various schools to help explain and expand the teachings.

Alternatively, the dhamma can be seen as the highest and transcendental truth. It completely transcends worldly things and refers to “law” or ultimate reality (the nature of things).

One of the most important symbols of Buddhism is the wheel of Dharma. It represents the teachings of the Buddha. The Tibetan term for this symbol is "wheel of transformation". His movement serves as a metaphor for accelerated spiritual change through the teachings of the Buddha.

Thus, the teacher’s conversation in Sarnath is considered “the first turning of the wheel of dharma.” His sermons in Rajgir and Shravasti represent the second and third revolutions. The eight spokes are a symbol of the Noble Eightfold Path.

The wheel also represents the endless cycle of samsara or rebirth, which can only be avoided through Buddhist teachings. Some followers of the religion view the main parts of this element as symbols of the "three skills" of practice:

• The axis is the moral discipline that stabilizes the mind.
• The spokes signify wisdom, which is used to defeat ignorance.
• The rim represents the concentration that holds everything else together.

Practice

Sometimes the Buddha is compared to an experienced and skillful doctor, and the Dharma to a suitable medicine. But even with the most wonderful doctor or effective drug, the patient will not be cured if he does not follow the course of treatment. In this sense, the practice of Dhamma is the only way to achieve final liberation, that is, nirvana.

Characteristics

Those who follow the path of dharma must develop 10 important qualities, integrally associated with it. The first is dharti or patience. In the spiritual realm, it is unrealistic to expect immediate results after starting a practice. Other qualities:

• Kshama. This is the point at which the cycle of action and reaction ceases on the individual's own initiative.
• Lady. This is the state of achieving control over internal enemies, including the renunciation of desires.
• Asteya. Literally means giving up theft, physical or mental.
• Shaocha. This is purity, external and internal. The first relates to the body, clothing and environment. Inner purity is the mind.
• Indriyanigraha. There are ten indriyas or organs: five sensory and five motor. Because they exercise control over physical actions, they are called the dominant entity. The Indriyas, in turn, are controlled by mental and spiritual power.
• Dhi. If human intelligence is not sufficiently developed, it becomes destructive. Dhi means benevolent intelligence that helps revive society, benefiting not only humans but all beings.
• Vidya. This is the internal assimilation of external goals. It is divided into 2 types: vidya and avidya. The first is connected with internal life, the second - with external life. Vidya and avidya help to achieve success in the material and spiritual spheres.
• Satyam or truth which is observed in personal and public life.
• Akrodha. This is a refusal of anger, which is being under the influence of nerve cells, and not the subtler layers of the mind, so it is very dangerous. Anger can only be exercised to stop the wicked acts of sinful people.

Morality

Dharma and karma, which are associated with the concept of justice, provide the basis for Buddhist ethics. They form a cosmic path that leads the soul through reincarnation to the ultimate goal of enlightenment. The two concepts are related: Dhamma teaches people to live in harmony with the world, allowing them to accumulate positive karma. This provides an opportunity to experience favorable events in this life and the next.

The natural state of the world is harmonious, and people should do everything in their power to preserve this. Acts that upset the natural balance, such as war or theft, are immoral. Karma is a cosmic force that accompanies both good and bad actions. If people fail to observe dharma and act in their own interests, they accumulate bad karma, which leads to negative events in the future.

Dhamma is a kind of self-evident truth in Buddhism. This is the natural state of all things and devotees come to know it through study of scriptures and meditation. The Dharma combines the Buddhist principle of the Four Noble Truths:

• The existence of suffering.
• The origin of suffering.
• Ending suffering.
• The path to ending suffering.

Karma, on the other hand, is a natural causal force. It permeates the cosmos and guides the soul through many lives. It teaches that every action has consequences, and every decision has a result.

Beliefs

Buddhism also includes the definition of "Dharma of human beings". This concept is known as the 5 Principles. They are based on moral behavior, which makes the human world tolerable. These precepts help the Buddhist to refrain from bad actions and serve as the basis for further growth of the Dhamma.

1. I undertake to refrain from destroying living beings. This injunction applies to all creatures, not just humans. All beings have the right to their own lives and this should be respected.
2. I commit myself to refrain from taking what is not given. This commandment is broader than just not stealing; you should avoid ideas unless you are sure they are meant for you.
3. I make a commitment to refrain from sexual misconduct. This injunction is often misinterpreted as referring only to violence. It embraces any sensual excess, even gluttony.
4. I undertake to refrain from speaking incorrectly. In addition to preventing lies and deceit, this commandment covers slander, as well as talking that does not benefit other people.
5. I undertake to abstain from intoxicating drinks and drugs that lead to carelessness. This commandment is in a special category because it does not involve inherent evil, such as in alcohol, but its abuse can cause violation of the other four commandments.

Buddhism teaches that this life is just one of many, but they are all different. Dharma helps people avoid many fates. By adhering to the principle of natural harmony, one not only ensures a favorable rebirth, but also moves towards the Buddhist goal. This is nirvana - a state of joy in which people are finally freed from the cycle of life and death.

Conclusion

In Western spiritual subcultures, the word “dharma” is used as often as the concept “karma”. The concept of Dharma is clearly misunderstood and requires detailed explanation.

Dharma is not exactly translated from Sanskrit into other languages, literally it is “that which holds or supports” (from the Sanskrit root dhar - “to support”). Dharma plays a paramount role in the doctrines of Indian religions, the principle of Dharma includes a wide range of ideas depending on the context. The term can mean “life purpose”, “moral principles”, “religious and personal duty”, “universal law of existence”, “daily duties”, “vocation” and so on.

From time immemorial, people have been looking for answers to the questions: who am I, what is my mission in this life, what is the meaning. A life lived without answers to these questions is meaningless and comparable to wandering in the forest without any landmarks. In order to become happy, to feel the fullness of life, we need to realize our duty, our purpose and have clear guidelines. Be able to discern what is truly valuable, what is worth fighting for and what to strive for. In this article I will try to highlight and synthesize ideas and concepts about the Dharma in an extremely simple, systematic and non-mystical way.

What is success? The modern world gives us a wide choice and freedom. With desire and diligence, everyone can get an education and master any profession, but modern society imposes perverted stereotypes of a successful person: Lawyer, Dentist, Top Manager, Pop and Film Star. Showing a desire to go to study at the Faculty of Philosophy or Pedagogy, young people are faced with misunderstanding and disapproval from their parents. Will you be poor? How are you going to feed your family? And many succumb to the pressure of society and become mediocre lawyers, dentists and, even if they achieve success, remain dissatisfied and unhappy.

How to make the right choice, find out your calling, mission in life? Many of you have heard of castes: the social groups into which Indian society has historically been divided. Varna castes are characterized by endogamy, hereditary consolidation and restrictions on the choice of profession. Indian society was divided into four main classes, varnas (Sanskrit for “color”): Brahmanas (priests), Kshatriyas (warriors), Vaishyas (merchants, herders, farmers) and Shudras (servants and workers). The fifth group were people outside traditional society - untouchables. These included criminals, gravediggers, tanners, laundresses and people professing non-traditional religions: the Shaivite tradition of Nath, the Tantrics of Aghora. Indian society, like Western society, is going through an era of decline and degradation, Kali Yuga - the Iron Age. The system of castes - varnas, founded during the Satya Yuga, the Golden Age, no longer works, has outlived its usefulness and requires change. We must realize and adapt the wisdom of the ancients for our time, discard the caste-varna system and use the system of “dharmic types”.

The dharmic type is determined by your nature, laid down by samskaras, imprints of experience, and vasanas, passionate desires of previous incarnations. The Universe gives each of us a body and its nature that are ideally suited for the realization of our personal mission in life. In order to answer the questions: who am I and what is my purpose, you need to study your nature and the tendencies inherent in you.

3 laws of dharmic types

• The Dharmic type is not inherited. We all know that a child born into the family of a poet, doctor or mechanic does not automatically inherit the vocation of his parents.
• There is no hierarchy of dharmic types. People of all types of Dharma have equal rights, all types are equally useful and significant for the well-being and health of society. Everyone realizes their life potential according to their unique calling and disposition.
• The dharmic type is unchanged. The type is determined from birth and remains unchanged until the end of life.

5 Dharmic Types

1. Enlightener: scientists, teachers, doctors, priests.

   Calling: to enlighten others
   Qualities: compassion, wisdom, self-control
   Element: air
   Sanskrit: jnana - wisdom, daya - compassion, kshanti - unpretentiousness
   Idealists, but not practical. Strong intellect, ability to perceive abstract concepts. Compliant character, less physically resilient than other types. Good mentors, but often lack discipline and do not practice what they preach. Motivated by high ideas, not motivated by money.
   Weaknesses: irritability, passion - promiscuity, excessive self-criticism.
   The task of educators is to bring knowledge and, with their wisdom, guide society towards the ideal. Form pure, bright, progressive ideas, goals and archetypes.

2. Warrior: military, politicians, lawyers, civil servants

   Calling: Protecting Others
   Qualities: courage, fortitude, insight
   Element: fire
   Sanskrit: virya - strength, viveka - ability to distinguish
   Natural leaders, they strive to dominate. Motivated to change themselves and society. An innate desire to protect the weak. Disciplined.
   Weaknesses: excitement, competitiveness, pride.
   Warriors are born to lead society, being natural leaders. Protect and preserve the highest values: morality, justice, freedom, purity. A warrior must serve society, guided by the principles of honor and be incorruptible. The lowest point for a Warrior is when he is guided by the principles and ideology of a Merchant.

3. Dealer: entrepreneurs, businessmen, farmers

   Vocation: create, unite, revive
   Qualities: character, charity, energy
   Element: water
   Motivated to secure and financially protect themselves and their family. They surround themselves with people, like to organize parties and dinners. They feel lonely and empty without company. They speak beautifully, are charismatic, socially active, love company and entertainment. They are generous, but their generosity is first directed to family, friends and only then to society. They love to give gifts. They understand how business works and know how to benefit.
   Weaknesses: attachments, hoarding, pride.
   The task of Merchants is to make people happy. Create products and services that will bring joy, comfort and convenience. Open restaurants with a pleasant atmosphere, good service, and produce good quality goods. The merchant will find happiness and joy by seeing the satisfied faces of customers and clients. If this is your Dharmic type, then your calling is to give.

4. Worker: workers, craftsmen, employees

   Vocation: to care and serve
   Qualities: devotion,
   efficiency, perseverance
   Element: earth
   Sanskrit: bhakti - devotion, seva - service, dhriti - endurance
   Main values: family, friendship, faith, patriotism. A firm position in life, they divide everything into black and white. Physically strong and resilient, not whimsical and simple. Ready to serve and capable of self-sacrifice. Good intuition, ingenuity and skillful hands.
   Weaknesses: envy, inability to change your beliefs throughout life.
   The Worker's calling is to help. Help others, take care of family, friends and loved ones using your wits and skillful hands, and you will find great satisfaction in this.

5. Rebel

   Vocation: to innovate, break norms, fight for rights and freedoms
   Qualities: empathy, love of freedom, renewal
   Element: all 5 elements
   Sanskrit: shakti - energy, rasa - richness, danam - alms
   They are distinguished by their views, beliefs, hobbies, appearance, clothes. They travel to non-standard (strange, outlandish) places and countries. They accept and absorb the customs and views of other cultures. They easily adapt to the environment, change their image and play different roles. They do not accept the establishment, power, established norms, dogma. Not religious, but spiritual. They have a keen sense of injustice in society and its vices. They are not attached and easily change their views, place of residence, partners, and friends.
   Main value: freedom
   Able to imitate the image of other types.
   Weaknesses: self-deception, refusal to take responsibility, temptation to blame the world and others for one's problems.
   The duty of the Rebels is to bring fundamentally new ideas, break stagnant ideas, update the vision - be it in art, the structure of society, or politics. The Rebels' ability to solve seemingly insoluble problems, integrity and perseverance in protecting rights and freedoms, and innovation cannot be overestimated. Without you, dear Rebels, progress in any sphere of society is impossible.

Having realized that you belong to the dharmic type, you need to realize your mission and strive to realize your personal Dharma. Don’t be afraid to radically change your life, profession and ideas; only on the path to realizing your life mission and fully demonstrating your dharmic type can you find happiness.

“It is much better for a person to fulfill his duties, even imperfectly, than to fulfill others’ duties perfectly. It is better to experience failure in doing your own duty than in doing someone else’s, for it is dangerous to follow someone else’s path.” Bhagavad Gita 3.35

Dharma is the first and main goal of life. Dharma is moral purity, righteousness and fulfilling one's duties in society. Dharma has always been given the greatest importance; it is the basis of a happy life and a healthy society. Examples of personification of Dharma in Vedic texts were Prince Rama (Ramayana) and Yudhishthira (Mahabharata), the son of Kunti given to her by the God of Death Yama (God of Justice and Righteousness).

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DHARMA(Sanskrit dharma, Pali dhamma) - one of the most important concepts of all Indian thought, clearly untranslatable into European languages ​​due to its fundamental polysemy, but in the most general form meaning “order”, “paradigm”, “norm” of existence and development as a cosmos, and society; regulative spiritual, social and moral “law”. The scope of the concept “dharma” includes, therefore, the meanings of “religion”, and “law”, and “morality”. In the system of goals of human existence ( purushartha ) following the dharma is one of the four main guiding tasks, the other three are “coordinated” from the perspective of dharma. Among the concepts closest to dharma are “truth” (satya), “merit” (punya), “good” (shreyas); its antonym is adharma . The origins of the concept of dharma go back to the Rigveda (cf. dharman), namely to the concept of “rita” (lit. - set in motion), meaning the order and regulation of the universe, “guarded”, in turn, by the deities Mitra and Varuna. In the Brihadaranyaka Upanishad, dharma is the essence of royal power, the highest principle, identical with truth or cognitive and moral truth (I.4.14; II.5.11). The Chandogya Upanishad distinguishes three “branches” of dharma, which has the meaning of “duty”: sacrifice, study of the Vedas, alms; asceticism; apprenticeship and asceticism (II.23.1). In the Taittiriya Upanishad, dharma is associated with truth and goodness, and this is all the more important since the corresponding passage models the “root” concepts of Brahmanism (I.11).

Dharma becomes the central concept Buddhism . In the Pali texts, dharma is one of the “three treasures” (triratna) of Buddhism, along with the Buddha and the community, and corresponds to Buddhist teachings as such. At the same time, dharma is the hidden part of this teaching, for example. formula for the staged origin of an individual’s states ( pratitya-samutpada ). Dharma is identical and four noble truths Buddhas about suffering. Therefore, dharma is the entire practical aspect of Buddhism, including the three main components of wisdom (panna), moral behavior (sila) and meditation (jhana). Buddhist texts distinguish between dhamma (singular) - righteousness in general and dhammas (plural) - moral experiences and situations (Theragatha, art. 30, cf. 304, etc.). Dharma in Ashoka's edicts is close to the concept of natural morality. Buddhaghosa, in his commentaries to the Dighanikaya (I.99) and the Dhammapada (I.22), also includes in the meaning of dharma the collection of Buddhist texts, the cosmic law and the entire preaching of the doctrine.

Basics of interpretation of dharma as a basic category Hinduism were laid down already in the era of Buddha - in the middle. 1st millennium BC in texts called dharmasutras, which contained the rules of behavior of an individual depending on his location at one or another stage of life (ashrams of a student, householder, forest hermit, ascetic). Along with this “vertical” scheme, the compilers of the Dharmasutras also developed a “horizontal” one - duties in accordance with varna (brahmanas, kshatriyas, vaishyas, sudras). Therefore, in these monuments and those that follow them, dharmasha-fear dharma corresponds to varnaashrama-dharma. The “vertical” and “horizontal” sections of dharma are combined into svadharma (lit. - one’s own dharma). In the Bhagavad Gita, the appeal to svadharma becomes decisive: “better is one’s own poorly executed dharma than someone else’s well-executed one” (III.35, cf. XVIII.45, etc.). Already in the era of the “Laws of Manu” (1st–2nd centuries), the question arose about the sources of knowledge about dharma. The “roots of dharma” are the Veda, tradition (smriti), the lifestyle of experts in the Veda, the behavior of the virtuous and the inner agreement of the soul with the prescriptions (II.6).

Among the Brahminist philosophical schools that studied the problems of dharma, one stands out Mimamsa . According to the Mimamsa Sutras, “dharma is an object defined through a specific connection with a prescription” (I.1.2). The source of knowledge of dharma cannot be perception, but only authoritative instruction (I.1.3–5). Commentators clarify this position in the sense that perception, logical inference and all sources of knowledge based on them ( pramanas ) deal with what is, and not with what should be, and provide descriptive rather than prescriptive knowledge. Dharma is learned from the Veda, which is authoritative due to its “uncreatedness.”

In the Vaisheshika Sutras, dharma is that through which prosperity (abhyudaya) and the highest good are realized (I.1.2). In Prashastapada’s Padarthadharmasangraha, dharma is a supersensible principle and is realized depending on one’s belonging to varna and ashram. The Nyaya-bhashya of Vatsyayana states that with the destruction of one body, dharma and adharma somehow affect the matter composing the new body. Jayanta Bhatta in Nyaya-manjari argues with the Mimamsa thesis regarding the unknowability of dharma through perception: yogic perception can be the source of this knowledge, and if cats see in the dark, then why cannot sage rishis see dharma?

Dharma concept in advaita-vedanta developed in polemics with Mimamsa. Understanding the difference between the very subjects of Mimamsa and Vedanta - dharma and Brahman, Shankara in the Brahma-sutra-bhashya outlines a whole series of oppositions: comprehension of dharma results in prosperity, dependent on the actions performed, but not the final good, independent of actions; dharma is something relegated to the future, while Brahman is eternally present; injunctions in connection with dharma "bind" the mind to certain desired objects, while instructions for the knowledge of Brahman awaken the understanding (I.1.1). Thus, Mimamsa and Vedanta oppose each other as “philosophy of action” and “philosophy of recognition.” In his commentary to the Bhagavad Gita, Shankara emphasizes that the imperative to fulfill “one’s dharma” is relevant only for those who have not yet achieved the knowledge of Brahman: the prescriptions of dharma are relativized due to differences in levels of knowledge.

In Jain ontology, dharma and adharma mean substances that provide opportunities for movement and rest in the world.

Literature:

1. Creel A.B. Dharma in Hindu Ethics. Calcutta, 1977;

2. Kalupahana D.J. Dhamma(l). – Encyclopedia of Buddhism (Colombo), 1988, v. 4, fasc. 3.

Most often this concept is used in the meaning of “religion”. Refusal to follow religion and worldly duty is adharma and leads to moral decline and spiritual degradation (the exception here is renunciation of worldly religion for the sake of following the highest duty - eternal service to God).

Impeccable adherence to the dharma implies concentration on the highest truth and aspiration towards it. Adherence to dharma is expressed in correct behavior in the world, in accordance with the laws of the universe.

Dharma is one of the four worldly goals of human life (purushartha) - along with kama (sense gratification), artha (the desire for material prosperity) and moksha (liberation from the mortal world of rebirth) - which is achieved by a person by following the varnasrama-dharma system. The fifth, highest goal of life - prema (love for the Supreme) - is found beyond the Vedic varnasrama-dharma within the framework of bhagavata-dharma, eternal and unalloyed service to God.

Srila Bhaktisiddhanta Sarasvati Thakur proclaimed daiva-varnashrama-dharma (God-centered social system) as the perfect and most favorable system of human society for gaining love for God, in which relationships between people are built on the basis of devotion and service to the Supreme. But even if this is not practicable on the scale of an entire organized society, serving God out of love is the highest and only true dharma - jiva dharma, the eternal religion of every soul.

Take care of dharma, and dharma will take care of you (excerpt from lecture)

There was once a great yogi like Vishwamitra who fell victim to lust. And this Vishvamitra, he was a kshatriya, a warrior, and somehow he quarreled with one brahmana, his name was Vasishthi Muni. And, in general, there was a quarrel between them, and he, like a warrior, decided to kill him, the brahman, he just got so angry. It is said that kshatriyas are in the guna of passion and therefore they can be angered, and when they are angry, all their military art immediately comes out. And he decided to disturb the brahmana and Vasishtha Muni repelled all his blows, all his siddhis. The kshatriyas had all kinds of mystical perfections, and he calmly did so without any and when he was exhausted, he said:

- How is that?
He says:
- Don’t you know that brahmins are more powerful than warriors? And he was so envious, and wanted to become a Brahman, he went to the Himalayas and began to perform such severe penances, and he achieved, accumulated such perfections, enormous strength, enormous strength, it is called brahma-tejas, he accumulated this energy, that, they say, he could create planetary systems himself and support the planets, create planets and support, populate them with living beings and support everything. That is, almost, you know, now it is unthinkable, like God. And, they say, all the demigods began to fear him. That is, he was a person like us, Manushya, belonged to the Manushya category. He was not a demigod, and he is not a demigod. And so he was once sitting on a peak in the Himalayas, and decided to go to another place, to go lower. I went down lower, saw a good tree, sat under this tree and began to meditate, in the lotus position and began to meditate further, and then a crane flew from above the tree and sat at the top. And the crane wanted to relieve himself, and the crane looked like that, he was sitting there, the crane didn’t care that he was a great yogi, the cranes didn’t understand that. The cranes don’t understand that we are so advanced, that you can’t do that to us.. [laugh] And the crane, he took aim, he was even interested, turned around and relieved himself, and right at the sahasrara chakra. [laugh] And Vishwamitra, he opened his eye, and his anger brrr... began to rise. He did so, and so much anger... because his heart was a warrior after all, he accumulated such brahmanical strength, but his heart remained the heart of a warrior, and he became angry and looked so sharply at this crane, and lightning jumped out of his eyes - that’s what he has there was mystical perfection. And this crane, even before reaching the ground, turned into ashes, just such ashes.

And the demigods from heaven saw other living beings, and everyone had such fear. They think: “Oh my God, wow, he doesn’t control his anger, he’s an innocent bird, he should write to Greenpeace! [laugh] He burned the bird with his brahma-tejas. And immediately the glory spread across the three worlds: beware of Vishvamitra. Vishwamitra is like this, if there, God forbid, someone poops on the sahasrara chakra, nasahasrara will ruin everything... [laugh], death. And he was brought out of meditation, and he was already so angry, he went to the village to collect donations. And he was a brahmana. And Brahma, they say, when he had already intimidated everyone there, in the Himalayas, the demigods turned to Brahma, the ruling deity of our universe, and said: “Please, somehow pacify him, he generally behaves like this here, very ugly, we We are already afraid of him, he is creating planets here, such chaos in the universe begins because of him.”

And Brahma appeared in front of him, and Vishwamitra said in front of him: “Well, am I a brahmana?” And Brahma says: “Brahman, brahman, everything, brahman, I declare that you are a brahman, everything, I dedicate, you are now a brahman, now everything.” He says:
- How will everyone find out?
“I’ll tell everyone now, just calm down, you’re a brahman, that’s it, that’s it.” And remember the qualities of a brahmana: humility, everything.
He said:
- That's it, I'm humble. I'm humble. I'm humble. I am a humble brahmin. [laugh]
And he, so happy, satisfied, went to collect alms, and knocked on one house, and a woman came out, and so she came out, opened the door, looked at him and he looked at her like that.
He says:
“Dear woman, could you give something to a humble brahmana?” [laugh]
And the woman looked at him like that and said:
- Now, brahmana, now, now.
The door closed, he stood near the door. But a brahman should not enter, he was a hermit, he should not enter a dwelling, there is a woman there, he cannot, an ashram. And she began to collect rice in a pot, and then her husband said: “I want to eat.” She:
- Sir, I understand.
He puts the pot down and starts peeling the vegetables... [laughs]

The humble brahmana stands. An hour or two and he thinks to himself: “Well. I will stand, as long as I am destined to stand, I will stand for as long.” But he thinks to himself: “The asceticism of the wealth of a brahmana. But if she comes out... [laughs] she will know how to mock a humble brahmana." And the woman peeled the vegetables, began to cook, and sang a song. The husband looks at her, admires her, and thinks: “What a good wife I have.” Immediately, at the first order, some kind of pot, maybe someone came there. Oh, what a wife And Vishwamitra is standing there and everything is accumulating, accumulating, accumulating for him every minute. He was already thinking about this stork, all that is the stork, now this mataji, he thinks: “This woman, she also disgraced my sahasrara chakra.” And she served it for her husband, and the husband began to eat, and she stood, took a fan and fanned him. And my husband eats so slowly. "Take your time, darling." And he stands, Vishwamitra. He ate, that’s it, she cleaned up, and she was a Vedic woman and washed the dishes. The husband ate well and said: “I’ll probably go to bed.”
She says: “Of course, sir.”
He lay down and she began to massage his feet.

It was so good, he ate, his wife was so cool, she massaged his feet and he dozed off a little, and there were flies, and she thought: “What is it, the gentleman is sleeping and there are flies...” And she began to drive away the flies. Another hour or two passed. Vishwamitra is already standing there, a great yogi who creates planets, some woman treated him like that! He’s standing there, well, that’s it, everyone has already gathered in the sky, all the spectators are already there in the stands, [laughing] everyone is watching, well, everything that’s going to happen now! She drove away, her husband woke up. She says, “Honey, now could I mind my own business?” He says: “Of course.” And she went to this pot once, and it came out that it was already dark outside and Vishwamitra was standing with his head down. As soon as the door creaked, everything immediately began to rise within him, all this Tejas. And she hands it to him, he doesn’t take it. She stood up, stood up, put her hands up, and stood looking at him. He raised his head to look at her. And no sparks even fell. She looks at him and says: “What are you doing?” Vishwamitra himself just once, just like that, closed his eyes, what is this, he thinks. Once, I found energy there, concentrated it again, began to lift it, lift it, lift it, lift it, spun it all over, again at her. She says: “So I know you. Are you Vishwamitra or what?” And he was already taken aback and said: “Yes, yes, I am Vishwamitra.”

He can’t understand anything what’s happening. She says: “Duck, you burned the stork, I know what you’re looking at.” He says: “Come on, come on, wait, don’t leave, [laughs] again, at her again. She says: “Why are you staring at me all the time? It’s like a brahmin, a poor woman, behaving like this.” And he’s all here: “The siddhis have disappeared, I meditated so much, created planets, what happened?” And she says to him: “What, do you want to burn me? It won't work. I strictly followed according to the Shastras. The Lord is behind me, and none of your abilities will work for me, or for my husband, or for my home. You won’t do anything, because I am protected by dharma, religion, I strictly acted according to religion. The husband is above God, and you are some kind of sadhu who burns these storks there.” And she told him: “Dear sage, although it is inappropriate for a woman to teach sadhus, I will tell you, I will remind you, you apparently forgot. Dharma rakshasi rakshati. Take care of dharma, and dharma will take care of you. Observe dharma and dharma will always protect. You better go to Medina right along with this pot, there lives one humble brahman, learn humility from him.” Vishwamitra took the pot and thought, “Truly a wonderful woman. She follows her dharma so strictly, great wife.” And he said: “I want to bow to you and brought my bows to her. That's how you taught me a lesson. Fact: whoever performs dharma, no one will do anything to him. You're so protective of your family." And he went to Medina, and on the way he kept thinking this phase: dharma rakshasi rakshati. Take care of dharma, and dharma will take care of you.

In Indian national philosophy the concept dharma explained as a set of foundations, rules, dogmas that allow you to find your right path and live in harmony with the world around you and the Universe.

This is a kind of code of moral principles, based on which you can achieve perfection. The main goal of dharma is to connect the soul with real life, but at the same time, reality must correspond to some ideal world.

Dharma concept

In Buddhist philosophy the word dharma is used in several meanings: it is a law, a state of mind, an opportunity to live according to the rules, and the only true understanding of the essence of human existence on earth.

The main thing about dharma is that it teaches a person the rules of behavior and communication with all other people, and besides this

• Fulfill your mission given by the Universe,
• Increase your moral potential,
• Strictly follow the moral principles of society,
• Improve yourself and change your inner self,
• Achieve an understanding of God and his essence.

Dharma teaches a person how to comprehend during his lifetime a religious teaching that is otherwise comprehended only by a select few. Hinduism states that there are four aspects to a righteous life:

• Abstinence,
• Purity,
• Sympathy and understanding
• Righteousness.

And it is dharma that teaches how to achieve the unity of the physical body and soul and achieve balance between earth and sky, spirit and flesh, transience and eternity.

Dharma in Buddhism

Dharma is explained differently in different religious teachings. Among Buddhists, dharma is identified with the highest understanding of the teachings of the Buddha (the Enlightened One). It is believed that the Great Buddha sees each person in his own hypostasis, as the only unique essence, therefore the dharma cannot be common, the same for everyone.

This is a moral law that everyone understands in their own way and strives to fulfill. That is, in Buddhism, dharma is both the main moral law of human existence in society and the sacred stream of consciousness emitted by the Universe.

Dharma in Hinduism

The concept of dharma was first found in ancient written sources and there it was interpreted as the ability to sympathize and have compassion for one’s neighbors.

Then in Hinduism this concept expanded and now it means

• Code of moral laws, by striving for the implementation of which one can achieve nirvana,
• Basic moral dogmas and internal self-discipline,
• The pillar of faith is everything that was created by God to make his teaching easier for believers.

The teaching of dharma within the family is especially revered in Hinduism. . It is believed that if a person builds his family life according to the laws of dharma, then he especially pleases God and can count on his favor.

For a woman, this is, first of all, to serve the wishes of her husband, to be faithful and devoted, to respect and honor all the relatives of her spouse, to follow her husband wherever he goes and always honor him equally with God.

For a man, this is to protect his woman under any circumstances and until his last breath, to remain physically faithful, to lead his wife and children and provide them with the necessary standard of living.

Dharma in astrology

With the advent of astrology, the teaching of dharma was replenished with new knowledge. The science of the influence of stars on a person’s destiny believes that the houses of dharma have numbers 1,5,9 - the best houses that have the most positive impact on the formation of a person’s character.

If these houses are strong in the horoscope, then this person is wise, pious, and endowed with all sorts of virtues. They are the ones that indicate how much piety an individual has. And the main goal of every person, starting from birth, is to follow the path determined by dharma and will help him in There are five truths to this:

• Religious teaching and philosophical knowledge,
• Law of justice
• The ability to patiently endure suffering
• Devotion to duty and God,
• Love for God and people.

In total, there are five rules of dharma, which are considered the main ethical laws of behavior:

• You must not harm any living creature,
• Do not covet other people's property, and do not take what does not belong to you,
• Distribute your income correctly, do not appropriate the work of others,
• Never tell lies, avoid envy, anger, aggression,
• Be moderate in food and drink, do not drink alcohol, as they cloud the mind and confuse consciousness.

Some Buddhists interpret this principle as complete abstinence from alcohol and a call for reasonable moderation in food consumption.

How to realize your dharma?

Nowadays there are many adherents of ancient Eastern teachings, so the question increasingly arises: how to correctly determine your dharma? The Vedas answer this that in this matter the main thing is to look inside yourself, determine your life priorities, and you can do this strictly on your own. In addition, the Vedas name five dharmic types:

• The teacher who carries the fire of knowledge is scientists, teachers, clergy and doctors. They know how to understand and sympathize, strive for knowledge and can restrain their passions.
• A warrior is a defender of the weak, these are military personnel, politicians, diplomats, lawyers. They are brave and decisive and can react quickly in difficult situations.
• The merchant who creates the foundation of wealth is entrepreneurs, managers, businessmen. They are energetic, have enormous vitality, and are enterprising.
• The workers who create material wealth are artisans and cultivators. They are dedicated, obedient, kind and faithful.
• A free person striving for freedom and freedom are leaders who know how to lead people. They are selfless, romantic, have a sense of empathy and dream of freedom and freedom.

You can try these types on yourself and determine your type of dharma.

Meaning of the Wheel of Dharma

One of the earliest images inscribed in the holy book of the Vedas is the wheel of dharma. In Hinduism, this image personifies protection and divine support for man among the earthly elements, and in Buddhism it is a symbol of Buddha and his wisdom.

The constant movement of the wheel of dharma means that the Buddha’s teaching is valid even thousands of years after his death, it is eternal and constant and always finds its followers.

The wheel consists of three parts: the hub, the rim and the spokes (from 5 to 8), and each part highlights a different aspect of the Buddha's teachings: ethics, morality and the ability to concentrate on oneself and the Universe.

The eight spokes in the wheel represent the Lord's Eightfold Path

• Ability to see and draw conclusions
• The ability to reflect on what you see
• Express your thoughts correctly and accurately
• Do only the right things
• Follow your chosen path
• Go in the right direction
• Realize your mission on earth,
• improve your inner self.

And the hub, the center of the wheel, symbolizes the general law of morality, which must be fulfilled by everyone without exception living on earth.

The rim represents the eternal rotation of the wheel, the constant movement of life. Sometimes he is depicted with a thousand spokes, which demonstrate the thousand deeds of the Buddha to the whole world.

It is believed that the great Buddha made three turns of the wheel of dharma with his own hands, i.e. gave three large series of lectures about his teaching:

1. At the first turning point, the Buddha taught the four noble truths and the laws of Karma, the law of universal justice and retribution.
2. The second turn revealed the law of interpenetration and interdependence of everything and everyone in the world.
3. The third turn of the wheel revealed the concept of universal enlightenment, that is, in every living being there is a piece of Buddha, which one must strive to find in the process of self-improvement.
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