Shloka 22
Sukesha's Boon & Twelve Dharmas — Sukesha’s Boon, the Twelve Dharmas of Beings, and the Cosmography of the Seven Dvipas with the Twenty-One Hells
ब्रह्मचर्यं यताशित्वं जप्यं ज्ञानं च राक्षस नियमाद्धर्मवेदित्वमार्थो धर्मः प्रचक्ष्यते
brahmacaryaṃ yatāśitvaṃ japyaṃ jñānaṃ ca rākṣasa niyamāddharmaveditvamārtho dharmaḥ pracakṣyate
ബ്രഹ്മചര്യം, നിയന്ത്രിതാഹാരം, മന്ത്രജപം, ജ്ഞാനം—ഹേ രാക്ഷസാ—ഇത്തരം നിയമങ്ങളാൽ ധർമ്മജ്ഞൻ ആകുന്നു. ലക്ഷ്യം (അർഥം) ധർമ്മം തന്നെയെന്ന് പ്രസ്താവിക്കുന്നു.
{ "primaryRasa": "shanta", "secondaryRasa": "", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Dharma is not merely external ritual; it is stabilized by inner restraints—continence, regulated appetite, disciplined recitation, and cultivated understanding. These niyamas mature a person into a ‘knower of dharma,’ implying dharma requires trained character and clarity, not only social identity.
This is best classified under ācāra/dharma-śikṣā material rather than the five hallmark topics as a primary category; secondarily it supports ‘Vamśānucarita’/narrative frames by prescribing conduct for beings within the cosmic and genealogical order. In pancalakṣaṇa terms, it is ancillary instruction (upabṛṃhaṇa) rather than sarga/pratisarga-focused.
The pairing of japa and jñāna with bodily disciplines (food and sexuality) symbolizes integration of speech, mind, and body. ‘Dharma as the purpose’ suggests that artha (aim) is subordinated to dharma—ethical order becomes the governing telos for all pursuits.