Refurbishing Aluminum Boats

the implicate order (the Dharma) IN 'GREAT [Poem of the] BHARATA '.
'Providence says that in this world only
Dharma is supreme and when the Dharma is supported spreads peace'.
(Mahabharata II.60.1374).
Di Marco Ferrini.

Mahabharata The sacredness of the kit for the entire course of the work, not only because of the tremendous spiritual message of which is a carrier (see I.4.25 Bhagavata Purana), but also as characterized by descent (avatara) of God in the world "for the protection of the good, the destruction of the wicked and preservation of Dharma. " The Dharma is probably the main lesson of the Mahabharata, it is in fact constant, the central idea , the common thread which unites even those narratives that seem to deviate from the core of the story and give meaning to the poem in its entirety. The Dharma is the Divine force that moves everything, regulates and maintains the balance universal, the sacred Law, Justice, eternal, all the infallible principles of religion that govern life ethical, moral, political, social and family of each being. The Sanskrit word Dharma is thus beyond the normal concept of law. If you can sometimes find faced with an unjust law, one can never come across unjust forms of Dharma because Dharma is the divine law, the both a cause and effect of the sacred Vedas. While teaching political science at King Yudhishthira, the great sage Narada states that the Dharma is tray-mula, that expression can be interpreted in two ways: A) The three Vedas are the basis of Dharma and B) is the Dharma the basis of the three Vedas.


Nature "thin" Dharma .
The concept of Dharma pervades the culture of the Mahabharata, and consegenza whole Indian culture, appearing in many forms, not always intelligible. Dharma is indeed of divine origin (see Bhagavata Purana, VI.3.19) and, as such always assumes the unatterable of its metaphysical dimension that goes beyond the scope of human intellect. For example, when King Drupada can not understand how it is possible that the Dharma is his daughter to marry all five Pandavas Dhrishtadyumna his son, who shares the feelings of the father, confirms the complexity: "The Dharma is full of subtleties, so we can not understand all the dynamics. is not possible to determine whether this marriage is authorized by the Dharma, or if it is part dell'Adharma "(Mahabharata I.188.11). Closely related to the concepts of Karma (action-reaction), Prakriti (material nature) and Samsara (cycle of births and deaths repeated), the Dharma is repeatedly described in the course of the work in its nature "thin ", but as designed by God to regulate the actions of those who are confined in space and time in the" here " and" now "of his life incarnate, it always offers also a practical dimension, for to be experienced and therefore understood, as far as possible from every living creature. Hence the responsibility of each man in guard the Dharma, in order to finally sever the knot of the heart and attain the supreme goal of life, which consists in obtaining the communion with God There are two basic types of Dharma, the Dharma is true for all men and in particular the Dharma each individual must follow in accordance with its social role. The first form of Dharma, which is characterized by generosity, kindness, love for all creatures, goes by the name Sanatana Dharma (Eternal Dharma) in the Mahabharata and is known as the "eightfold path of Dharma", consists of sacrifice (ijya) , study of the Vedas (adhyayana) charity (dana) asceticism (tapas), truthfulness (satya) pazienza (kshama), compassione (ghrina) e assenza di cupidigia (alobha). La seconda forma di Dharma, conosciuta come Sva-Dharma (Dharma specifico), si riferisce appunto ai doveri specifici che ogni individuo ha il compito di svolgere in seno al proprio contesto sociale, per cui, ad esempio, le norme che regolano la vita dello spiritualista (brahmana), non potranno essere le stesse cui devono attenersi il principe guerriero (kshatriya), il commerciante (vaishya) o il servitore (shudra). Il Mahabharata afferma che ogni essere umano dovrebbe eseguire i propri doveri senza invadere quelli altrui, nel rispetto delle norme eterne (Sanatana Dharma). Nella Bhagavadgita è spiegato che l'assegnazione dei doveri specifici (Sva-Dharma) avviene sulla base delle tendenze (guna) e delle esperienze (karma) di ciascuna persona. Si può fare l'esempio di una squadra di calcio. Una volta assegnati i ruoli, il successo della squadra dipenderà dall'esecuzione dei doveri specifici da parte di ciascun individuo, che non dovrà assumere il ruolo che spetta ai compagni di squadra. Perciò Krishna afferma ancora nella Bhagavadgita (XVIII. 47-48): “E' meglio compiere il proprio Dharma, anche se in modo imperfetto, che accettare il dovere di un altro e compierlo perfettamente. Eseguendo i doveri prescritti secondo la propria natura non s'incorre mai nel peccato. Ogni impresa è coperta da some mistakes, like the fire is covered by smoke. Therefore, O son of Kunti, no one should abandon the activity of its own nature, even if it has errors. " Here are some examples taken directly from the great epic. Laid down their arms and abandoned the royal duties, King Vasu began practicing asceticism with the intention of obtaining the necessary power to reach the position of Indra, king of the universe . Then Indra himself went to Vasu and told him not to mix up his duties as the legitimate ruler of the governmental function of Indra, as an imperative to protect the Dharma ensuring that all perform their specific duties : "Sovrano della terra, il Dharma dei re non dovrebbe essere confuso. Proteggi il Dharma, poiché quando viene sostenuto, esso sorregge l'universo intero" (Mbh. I.57.5). Similmente Dhritarashtra, esortando il figlio Duryodhana a non invidiare i Pandava e a non bramare la loro legittima posizione, dichiara: "La ricerca esasperata volta ad ottenere la proprietà altrui si rivelerà un atto vano. Prospera colui che è pienamente soddisfatto di quello che possiede e compie il proprio Dharma" (Mbh. II.50.6). Dovremmo rilevare che la correttezza di una particolare azione dipende dal Dharma specifico di colui che la compie. Ne è un esempio la storia di Shakuntala. Il giovane re Dushyanta tries to convince the charming maiden Shakuntala to marry him by Gandharva marriage, which consists of spontaneous union of the couple, without needing first asked the parents' consent. His request is based on the fact that this type of marriage can be taken into account by members of the royal class (Kshatriya) and Shakuntala, although bred by a Brahman, the wise Kanva in fact is the daughter of the warrior Vishvamitra. Shakuntala accepts the proposal of Dushyanta, but he feels very embarrassed when our beloved adoptive father Kanva returns home. But Kanva tells her: "You are of royal blood, so what have you done today, joining con un uomo senza prima esserti consigliata con me, non viola il Dharma. Si dice che per un membro della classe regale il matrimonio Gandharva sia il migliore. [In questo caso] l'unione che avviene in un luogo solitario per il desiderio sia dell'uomo che della donna, senza che questi si consiglino con qualcuno, è autorizzata" (Mbh. I.67.25-26). L'aderenza ai principi del dharma, ed in particolare ai doveri prescritti ad ognuno di noi, pone l'essere in armonia con l'ordine implicito, con quell'armonia che sottende a tutta la manifestazione cosmica. Come conseguenza di questo allineamento riemerge in modo naturale l'armonia già presente in ognuno di noi e che caratterizza la the deepest part of our personality, our true essence. On the contrary, by acting against the dharma (or performing actions adharma), it generates energy that is opposed to this pre-existing harmony, which creates a psychological illnesses as a result the principle of action-reaction that we all know in the physical but also acts on a more subtle plane.