Duty and Dharma

"'"Indra said, 'They that are not kings, however observant they may be of their duties, cannot easily attain the highest rewards of duty. Kingly duties first flowed from the original god. Other duties flowed afterwards from his body. Infinite were the other duties, with those of the Vanaprastha mode of life, that were created afterwards. The fruits of all those are exhaustible. Kingly duties, however, are distinguished above them. In them are included all other duties. For this reason Kshatriya duties are said to be the foremost of all. In days of old, Vishnu, by acting according to Kshatriya duties, forcibly suppressed and destroyed his foes and thereby afforded relief to the gods and the Rishis of immeasurable energy. If the divine Vishnu of inconceivable energy had not slain all his foes among the Asuras, then the Brahmanas, and (Brahman) the Creator of the worlds and Kshatriya duties, and the duties that first flowed from the Supreme deity, would all have been destroyed. If that first and foremost of gods had not, by putting forth his prowess, subjugated the earth with all her Asuras, then all the duties, of the four orders and all the duties in respect of the four modes of life would all have been destroyed in consequence of the destruction of Brahmanas. The eternal duties (of men) had all suffered destruction. It was by the exercise of Kshatriya duties that they were revived.[204] In every Yuga, the duties of Brahmanas in respect of attaining to Brahma first set in. These, however, are all protected by kingly duties. The latter, on this account, are regarded as the foremost. Casting away life in battle, compassion for all creatures, knowledge of the affairs of the world, protection of men, rescuing them from danger, relieving the distressed and the oppressed, all these occur among Kshatriya duties practised by Kings. Persons that do not regard wholesome restraints and that are governed by lust and wrath, do not commit overt acts of sin from fear of kings.

Know that as the footprints of all other animals are engulfed in those of the elephant, even so all the duties of the other orders, under every circumstance, are engulfed, in those of the Kshatriya. Men conversant with the scriptures say that the duties of the other three orders afford small relief or protection, and produce small rewards. The learned have said that the duties of the Kshatriya afford great relief and produce great rewards. All duties have kingly duties for their foremost. All the orders are protected by them. Every kind of renunciation occurs in kingly duties, O monarch, and renunciation has been said to be in eternal virtue and the foremost of all.[199] If the science of chastisement disappears, the Vedas will disappear. All those scriptures also that inculcate the duties of men become lost. Indeed, if these ancient duties belonging to the Kshatriyas be abandoned, all the duties in respect of all the modes of life, become lost. All kinds of renunciation are seen in kingly duties; all kinds of initiation occur in them; all kinds of learning are connected with them; and all kinds of worldly behaviour enter into them. As animals, if slaughtered by the vulgar, become the means of destroying the virtue and the religious acts of the slaughterers, even so all other duties, if deprived of the protection given by kingly duties, become liable to attack and destruction, and men, full of anxiety, disregard the practices laid down for them."'"

Others that are docile and of righteous behaviour succeed, in consequence of the same influence, in performing all their duties. For this reason Kshatriya duties are regarded to be righteous. Without doubt, all creatures live happily in the world, protected by kings exercising Kshatriya duties like children protected by their parents. Kshatriya duties are the foremost of all duties. Those eternal duties, regarded as the first in the world, embrace the protection of every creature. Themselves eternal, they lead to eternal emancipation.'"'"

Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.

Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.

We with such might have naught to do: The forest rule should guide us too. But when Ayodhya hails thee lord, Be then thy warrior life restored: So shall thy sire(423) and mother joy In bliss that naught may e'er destroy. And if, resigning empire, thou Submit thee to the hermit's vow, The noblest gain from virtue springs, And virtue joy unending brings. All earthly blessings virtue sends: On virtue all the world depends. Those who with vow and fasting tame To due restraint the mind and frame, Win by their labour, nobly wise, The highest virtue for their prize. Pure in the hermit's grove remain, True to thy duty, free from stain. But the three worlds are open thrown To thee, by whom all things are known. Who gave me power that I should dare His duty to my lord declare? 'Tis woman's fancy, light as air, That moves my foolish breast. Now with thy brother counsel take, Reflect, thy choice with judgment make, And do what seems the best."

Thus said Vasishtha, and again To Rama spake in duteous strain: "All men the light of life who see With high respect should look on three: High honour ne'er must be denied To father, mother, holy guide. First to their sires their birth they owe, Nursed with maternal love they grow: Their holy guides fair knowledge teach: So men should love and honour each. Thy sire and thou have learned of me, The sacred guide of him and thee, And if my word thou wilt obey Thou still wilt keep the virtuous way. See, with the chiefs of every guild And all thy friends, this place is filled: All these, as duty bids, protect; So still the righteous path respect. O, for thine aged mother feel, Nor spurn the virtuous dame's appeal: Obey, O Prince, thy mother dear, And still to virtue's path adhere. Yield thou to Bharat's fond request, With earnest supplication pressed, So wilt thou to thyself be true, And faith and duty still pursue."

"Thy lord his days in pleasure spends, Heedless of duty and of friends, Nor dost thou mark, though fondly true, The evil path his steps pursue. He cares not for affairs of state, Nor us forlorn and desolate, But sits a mere spectator still, A sensual slave to pleasure's will. Four months were fixed, the time agreed When he should help us in our need: But, bound in toils of pleasure fast, He sees not that the months are past. Where beats the heart which draughts of wine To virtue or to gain incline? Hast thou not heard those draughts destroy Virtue and gain and love and joy? For those who, helped at need, refuse Their aid in turn, their virtue lose: And they who scorn a friend disdain A treasure naught may buy again. Thy lord has cast his friend away, Nor feared from virtue's path to stray, If this be true, declare, O dame Who knowest duty's every claim, What further work remains for us Deceived and disappointed thus."

There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.

And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.

Lo! the righteous verily are in delight,

Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).

Therefore the sentence-makers have thus expressed themselves:-- 'The Tao, when brightest seen, seems light to lack; Who progress in it makes, seems drawing back; Its even way is like a rugged track. Its highest virtue from the vale doth rise; Its greatest beauty seems to offend the eyes; And he has most whose lot the least supplies. Its firmest virtue seems but poor and low; Its solid truth seems change to undergo; Its largest square doth yet no corner show A vessel great, it is the slowest made; Loud is its sound, but never word it said; A semblance great, the shadow of a shade.'

Entitled "Karma-Yog," Or "The Book of Virtue in Work."

And let go those-- Rites and writ duties! Fly to Me alone! Make Me thy single refuge! I will free Thy soul from all its sins! Be of good cheer!

To shelter Virtue's laws; The Fount whence Life's stream draws All waters of all rivers of all being: The One Unborn, Unending: Unchanging and Unblending! With might and majesty, past thought, past seeing!

1. The god-angering (deed), O ye gods, that we, the (Brahman) gods, have committed, from that do ye, O Âdityas, release us, by virtue of the order of the universe! 2. By virtue of the order of the universe do ye, O reverend Âdityas, release us here, if, O ye carriers of the sacrifice, though desirous of accomplishing (the sacrifice), we did not accomplish (it)!-- 3. (If), when sacrificing with the fat (animal), when offering oblations of ghee with the spoon, when desiring to benefit you, O all ye gods, we have contrary to desire, not succeeded!

Nachiketas said: That which thou seest, which is neither virtue nor vice, neither cause nor effect, neither past nor future (but beyond these), tell me That.

If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee.

He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace.

“Thee, welcome, goddess! what occasion calls (So long a stranger) to these honour’d walls? ’Tis thine, fair Thetis, the command to lay, And Vulcan’s joy and duty to obey.”

“Thee first in virtue, as in power supreme, O king of nations! all thy Greeks proclaim; In every martial game thy worth attest, And know thee both their greatest and their best. Take then the prize, but let brave Merion bear This beamy javelin in thy brother’s war.”

2 As these, like friends, have done this work for you, these prompt servants of Purumilha Soma−offerer, 3 The folk have glorified your birth from Earth and Heaven, to be extolled, ye Strong Ones, for your migh 4 The people prospers, Asuras! whom ye dearly love: ye, Righteous Ones, proclaim aloud the Holy Law. 5 On this great earth ye send your treasure down with might: unstained by dust, the crowding kine are in t 6 The flames with curling tresses serve your sacrifice, whereto ye sing the song, Mitra and Varuna. 7 Whoso with sacrifices toiling brings you gifts, and worships, sage and priest, fulfilling your desire,− 8 With sacrifices and with milk they deck you first, ye Righteous Ones, as if through stirrings of the mind 9 Rich strength of life is yours: ye, Heroes, have obtained through your surpassing powers rich far−extend

1 THROUGH the Adityas' most auspicious shelter, through their most recent succour may we conquer. 2 Let Aditi rejoice and the Adityas, Varuna, Mitra, Aryaman, most righteous. 3 All Universal Deities, the Maruts, all the Adityas, yea, and all the Rbhus,

son of Krsna, the righteous man who sought your aid and praised you, 24 Asvins, ye raised, like Soma in a ladle Rebha, who for ten days and ten nights, fettered. 25 1 have declared your wondrous deeds, O Asvins: may this be mine, and many kine and heroes.