Cultivating Virtues

[JD33]

If people are interested then we can discuss virtue and their cultivation.

The power of the Holy Names can wipe out non-virtue, however the idea is to go deep in loving concentration with the Holy Names for hours and hours everyday. Hopefully in the company of the virtuous.

Nitai-Gaur, Radhey-Shyam; Hare Krsna, Hare Ram.

[meeno8]

Our sadhana should be adequate in and of itself. How would pursuing virtuous traits help that process?

[meeno8]

Main article: Hindu ethics
Virtue is a much debated[30] and an evolving concept in ancient scriptures of Hinduism.[31][32] The essence, need and value of virtue is explained in Hindu philosophy as something that cannot be imposed, but something that is realized and voluntarily lived up to by each individual. For example, Apastamba explained it thus: "virtue and vice do not go about saying – here we are!; neither the Gods, Gandharvas, nor ancestors can convince us – this is right, this is wrong; virtue is an elusive concept, it demands careful and sustained reflection by every man and woman before it can become part of one's life.[33]

Virtues lead to punya (Sanskrit: पुण्य,[34] holy living) in Hindu literature; while vices lead to pap (Sanskrit: पाप,[35] sin). Sometimes, the word punya is used interchangeably with virtue.[36]

The virtues that constitute a dharmic life – that is a moral, ethical, virtuous life – evolve in vedas and upanishads. Over time, new virtues were conceptualized and added by ancient Hindu scholars, some replaced, others merged. For example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic life: Dhriti (courage), Kshama (forgiveness), Dama (temperance), Asteya (Non-covetousness/Non-stealing), Saucha (inner purity), Indriyani-graha (control of senses), dhi (reflective prudence), vidya (wisdom), satyam (truthfulness), akrodha (freedom from anger).[37] In later verses, this list was reduced to five virtues by the same scholar, by merging and creating a more broader concept. The shorter list of virtues became: Ahimsa (Non-violence), Dama (self restraint), Asteya (Non-covetousness/Non-stealing), Saucha (inner purity), Satyam (truthfulness).[38][39]

The Bhagavad Gita – considered one of the epitomes of historic Hindu discussion of virtues and an allegorical debate on what is right and what is wrong – argues some virtues are not necessarily always absolute, but sometimes relational; for example, it explains a virtue such as Ahimsa must be re-examined when one is faced with war or violence from the aggressiveness, immaturity or ignorance of others.[40][41][42]

[meeno8]

There I go... cutting and pasting from Wikipedia again.

[service to Radha's feet]

I have thought about this over the years. I believe that cultivating and practicing good qualities of a virtuous soul is important. For one, I think it helps one avoid Nama aparadha.

[meeno8]

What is our dharma in CV? Our main duty is to the chanting of the holy names, so it would seem. And that is chanting without offenses, mental or otherwise. We can walk the easy path of raganuga bhakti, or choose that difficult path of vaidhi bhakti. The correct understanding is that we do not arrive at raganuga eventually after treading that other path, rather from the moment we choose to follow it. Some of us may have been misled about that. Of course, mantra diksha in an empowered lineage (direct connection to a follower of Mahaprabhu rather than some fanciful 'siksha parampara') must be there before emarking on the path of raganuga bhakti. Yet, the maha mantra is so powerful, that even without that, it should be sufficient, as long as it is chanted without offenses.

[service to Radha's feet]

Having the mantras from diksa is a powerful infusion of spiritual power in the realm of Radha-Krishna bhakti in the Sri Caitanya tradition. Chanting Hari's name without diksa can give one some very powerful experiences. It is difficult though to chant Hari's name without offence if one has not taken shelter of guru in a traditional lineage, accepted the diksa mantras from the guru and learned proper Vaisnava sadachar. Prescriptions for bhakti by those who are not in a tradition may have improper concepts, teachings and practices that may be an aparadha to bhakti. This type of path may be liken to the spinning tires on a slippery and muddy terrain, or like taking two steps forward and three steps back, again and again. The aparadha's become so deep rooted that to the practicing bhakta, they appear to him/her to be bhakti.