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Verse:Yunyalīlta: Difference between revisions
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==The Sacred Disciplines== | ==The Sacred Disciplines== | ||
All Yunyalīlti practices are based on five "disciplines" that, by means of the ''lailādumbhāšanai'', lead to keep the state of ''lillamurḍhyā''. These disciplines are called ''brausadarenyāvai'' (sg. '''brausadarenyāva'', lit. "sacred discipline") or, especially in earlier texts, ''lailālętaivai'' (sg. ''lailālętaivah'', "pillar of a well-lived life"). They are the following: | All Yunyalīlti practices are based on five "disciplines" that, by means of the ''lailādumbhāšanai'', lead to keep the state of ''lillamurḍhyā''. These disciplines are called ''brausadarenyāvai'' (sg. '''brausadarenyāva''', lit. "sacred discipline") or, especially in earlier texts, ''lailālętaivai'' (sg. ''lailālętaivah'', "pillar of a well-lived life"). They are the following: | ||
* ''faṣṭišam'' "weakness": humans are inherently weak and inferior to other fellow living creatures, therefore in order to act one has to keep in mind they are not superior to non-humans (as they cannot stray away from perfect harmony). Humans thus have to restrain from unnecessary killing or any other act of destruction or harm towards the rest of the ''yunya''. This is a form of ''demitadmālas'' (self-restraint). | * ''faṣṭišam'' "weakness": humans are inherently weak and inferior to other fellow living creatures, therefore in order to act one has to keep in mind they are not superior to non-humans (as they cannot stray away from perfect harmony). Humans thus have to restrain from unnecessary killing or any other act of destruction or harm towards the rest of the ''yunya''. This is a form of ''demitadmālas'' (self-restraint). | ||
* ''yuninailī'' "natural mind": survival instinct is natural, exploitment isn't. ''Yuninailī'' means not exploiting nature (including fellow ''lillamurḍhyādhaus''<ref>Sg. ''lillamurḍhyādhūs'', one who knows and has the ''lillamurḍhyā'' as goal: an enlightened human, who is a Yunyalīlti.</ref> to obtain more than what is needed; this is thus a form of both self-restraint and moral discipline. A strongly related concept is the one of ''gomaimiąryāva'', meaning that those actions that are considered good are natural ones only: those that pure, non-flawed organisms do. Not acting that way is considered detrimental in the long term to the ''lillamurḍhyā''. | * ''yuninailī'' "natural mind": survival instinct is natural, exploitment isn't. ''Yuninailī'' means not exploiting nature (including fellow ''lillamurḍhyādhaus''<ref>Sg. ''lillamurḍhyādhūs'', one who knows and has the ''lillamurḍhyā'' as goal: an enlightened human, who is a Yunyalīlti.</ref> to obtain more than what is needed; this is thus a form of both self-restraint and moral discipline. A strongly related concept is the one of ''gomaimiąryāva'', meaning that those actions that are considered good are natural ones only: those that pure, non-flawed organisms do. Not acting that way is considered detrimental in the long term to the ''lillamurḍhyā''. | ||
* ''nailīlāṇa'' "group of minds": often described as the most intuitive thing to be interpreted from the concept of ''lillamurḍhyā'', the ''nailīlāṇa'' concept highlights how every thing done does not only affect who does it, but also the nature around it. Acting selfishly is thus a grave "sin", because only by acting towards the ''lillamurḍhyā'' - that is, aiming at causing the least possible harm - it is possible to really make something good, both for oneself and the others. Most post-Chlamiṣvatrā interpretations define every single life form as a unified entity that acts towards the ''lillamurḍhyā'', which means that everyone has the same ultimate goal and going against this common goal is the worst possible thing to do. | * ''nailīlāṇa'' "group of minds": often described as the most intuitive thing to be interpreted from the concept of ''lillamurḍhyā'', the ''nailīlāṇa'' concept highlights how every thing done does not only affect who does it, but also the nature around it. Acting selfishly is thus a grave "sin", because only by acting towards the ''lillamurḍhyā'' - that is, aiming at causing the least possible harm - it is possible to really make something good, both for oneself and the others. Most post-Chlamiṣvatrā interpretations define every single life form as a unified entity that acts towards the ''lillamurḍhyā'', which means that everyone has the same ultimate goal and going against this common goal is the worst possible thing to do. | ||
* '' | * ''hulābvirdas'' "right violence": the original meaning of "right violence" as meant by the Chlamiṣvatrā was that, in some cases, violence is just a natural feature of beings and it is impossible to keep living without being violent when needed, as it is a reaction dictated by one's own survival instinct. This, herefore, is strictly connected to the concept of ''yuninailī''. Violence must thus be ''right'', with survivalism as its main goal: ''hulābvirdas'' herefore means that one must be strong and follow the natural survival instinct.<br/>In Inquisitorial times, this concept has been more strongly linked to the ''nailīlāṇa'': as the collective goal of everyone is to maintain the ''lillamurḍhyā'', who does not act towards this goal is an enemy of everyone and a threat to the whole community. The main instrument of ''hulābvirdas'' is thus the ''ḍāṣṭhirāṣa'', the killing of heretics. | ||
* ''lillanah'' "believing" (or "faith"): being faithful and believing in the virtues of how one acts is the key to self-development, as it makes human beings - who are, as for the concept of ''faṣṭišam'', naturally weak - aware of what they do and of how they have to act. According to the Chlamiṣvatrā, "the one who believes in the good of what he does is more rightful than the one who, randomly, does a good thing" (''yamei Chlamiṣvatrī hælinaika naviṣya'', 7:19). | * ''lillanah'' "believing" (or "faith"): being faithful and believing in the virtues of how one acts is the key to self-development, as it makes human beings - who are, as for the concept of ''faṣṭišam'', naturally weak - aware of what they do and of how they have to act. According to the Chlamiṣvatrā, "the one who believes in the good of what he does is more rightful than the one who, randomly, does a good thing" (''yamei Chlamiṣvatrī hælinaika naviṣya'', 7:19). | ||