This writing is dedicated to my Father in Law

Shri D.S.R. Moorthy

 my Friend, Philosopher and Guide

adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī

Introduction

I have tried to collate the gist of the Vyadha Gita (teachings of a butcher) by referring to the compilation of Pandit Shri Rama Ramanujachari, our revered Guru.  This is not a transliteration of the verses but an attempt to understand the moral teachings, which is akin to the Bhagavad Gita, after listening to our Guru’s teachings on this subject. Vyadha Gita forms a part of the great epic Mahabharata and it is about the teachings by a Vyadha (Butcher) to a Brahmin monk. 

The Vyadha teaches that “no duty is ugly, no duty is impure” and it the way in which the work is done, determines its worth [(taken out of Wikipedia https://en.wikipedia.org/wiki/Vyadha_Gita)]

DHARMA-VYĀDHA GĪTĀ The Song of the Butcher INTRODUCTION. The principle teacher in this story is the butcher Dharma-vyādha who is mentioned and lauded by Pillai-lokācharya in his work Srivachanabhushana as an exemplar of Dharma. But to my knowledge none of the Srivaishnava Acharyas have actually shone any light on this character or on his Dharma teachings. I have tried to address this deficit by translating and producing this work. I have also enhanced it with appropriate supportive quotes from the Bhagavad Gita.

This discourse is preceded by a story. The learned Brahmin Kaushika was sitting under a tree one day chanting the Vedas. A female crane sitting on a branch above shat on him. The Brahmin became infuriated and flung an angry glance at her upon which she fell unconscious from the tree, hit the ground and died. The Brahmin was filled with remorse for having been instrumental in her death, and after consoling himself and cleaning up, he went to the nearby village on a begging round. He arrived at a certain house and the housewife told him to wait at the gate while she prepared the alms for him. In the meantime her husband arrived home, exhausted and hungry. She immediately set about attending to him – bringing him water to wash up and then lovingly serving him his lunch while she fanned him. After some time she noticed the Brahmin still standing at the gate waiting.

She finished serving her husband and then returned to give alms to the Brahmin Kaushika who was extremely irritated at being made to wait so long. He chastised her for her neglect of a learned Brahmin, whereupon she said to him:—

“I am not the crane that you killed with your angry glances — they cannot affect me!” Astonished he asked her how she knew about that incident, she said that she’d gained clairvoyance simply from serving her husband with wrapt devotion. She then delivered a long lecture to him about the qualities of a true Brahmin and finished off by telling him that since he was so deficient in knowledge of Dharma and indeed its application he would do well to pay a visit to Dharma-vyādha the butcher of Mithila and learn Dharma from him.

(ref: http://www.srimatham.com/uploads/5/5/4/9/5549439/the_butchers_gita.pdf)

There are so many verses that come as a “story” and I have not gone into the details of events in the story, but attempted to extract the essence in a few simple write-ups, as understood by me.  As such, the verses of this work do not match with the Sanskrit verses.

Padma Bharadwaj, 2023

Foreword

By Shri Rama Ramanujachari

I am very pleased with this rendition of the Vyadha Gita by my attentive and dedicated student Srimati Padma Bharadwaj.

This Gita is one of the many gems to be found in the Mahabharata. Many of the greatest teachings in the Mahabharata are delivered in the form of dialogues between individuals – emulating the modus operandi of the Upanishads, in which students would humbly approach and sit at the feet of the Guru and formally request teachings. There is a dictum found in the Shastras which says;- na pṛcchata kasyacid brūyāt – one should not saying anything or give teaching unless asked.

So in this spirit of investigation, enquiry and attentiveness Padmaji has presented this very eloquent and meaningful rendition of the Vyadhi Gita – which is one of my personal favourites.

I bless her for her diligent efforts and hope that this small publication can reach an extensive readership.

Acknowledgments

I would like to thank our Guru Shri Ramanuja Acharya for providing foreword to this work and for his teachings and his compilation of Vyadha Gita, without which this writing would not have materialised.  I had the privilege of attending his discourses and this is my small contribution.

.

CHAPTER 1

According to the profession and followed

            Actions (Karma) of former life, Follow the doer in his/her next life

What is Karma? Explanation in Vyadha Gita

What are the principles of material existence?

            Agriculture, Cattle trade, politics and learning of Vedas

Sudra’s vocation is service, Vaishya pursued Agriculture

            Kshatriyas are for Defence and Brahmins practised asceticism/studied scripture

A King’s responsibility is to rule justly

            Ensuring the subjects do their duties

Should anyone neglect his/her duty

            King is to rectify the same promptly

Duties of politicians

            Are to look after the welfare of citizens

To improve quality of life and economy

            Through protecting and nurturing the society

A vocation one pursues may be, non-virtuous

            But the character of the person should be virtuous

So, it is wrong to judge one by his/her profession

            He/she may be an exemplary person

Practice of Dharma (virtuousness)

            Leads one to the path of Moksha (Salvation)

Providing food to the hungry, balanced act in all situations

            Are the examples of the enlightened

One should avoid falsehood in speech

            One should volunteer to do good deed

One needs to head the path of virtuousness

            By keeping away from lust, anger, malice and so on

When you acquire something, don’t be elated

            When you lose something, don’t do distressed

When you face financial crisis, never get depressed

            Such an act is difficult, but need to practice balance of mind

If one commits an error unknowingly

            The error should never be committed repeatedly

One should always strive mentally

            To do things that is beneficial to the society

One shouldn’t think of avenging anyone

            Friends or foes, be the same with everyone

If one attempts dishonest deed

            It is equal to committing spiritual suicide

Those who willfully harm others

            Neglecting all ethical principles

Are bound to end up in destruction

            They’re like Blacksmith’s bellows – Arrogant with no substance

Fools cannot excel through self-praise

            They will only end in disgrace

But, wise who refrain from speaking ill

            Will always to be radiant even if they are physically ill

If one regrets his/her wrong doing

            Feeling of remorse erases guilt feeling

However, there needs to be a firm resolution

            That there is no repetition

We accumulate good karma by good actions

            We accumulate bad karma by bad actions

So, we need to practice selflessness

            Without giving room to selfishness

If one commits an error unknowingly

            There is a chance, through good action, to rectify

However, if one commits an error knowingly

            He/she is bound repat the consequence definitely

One’s goodness is to stop taking not of others’ faults

            And always care for the well -being of others

On the other hand, if anyone fails to acknowledge his/her own fault

            Can never achieve happiness in this life and next

People with villainous nature camouflage

            As if they are virtuous and wise

They are like deep wells

            Hidden by long grass

CHAPTERS 2 & 3

Destiny is powerful and impending

            We cannot escape from our past deeds

If we sow a bad seed

            Bad crop is what we reap

What are virtuous deeds?

            This question was posed in the discussions

Yajnas (sacrifice), charity, asceticism, Truth and study of Vedas

            These five purifying deeds are virtuous

Those who are devoted to yajnas and study of Vedas

            Always follow honest and good examples

Serving the Guru (teacher), feed the aged and being generous

            These four are closely connected to virtuousness

The essence of Vedas is truth

            Self-control is the essence of truth

Essence of self-control is not being materialistic

            These are the aspect of virtuous living

Selfish desire and greed are like crocodiles

            In the water (our samsara) i.e. our life

We need to use the boat of patience

            In order to cross the river without suffering

Virtuous conduct is like a white fabric

            To make it a colourful fabric

We need to add colouring agents

            Intellect & yoga of contemplation are those that make the wonders

Non injury to any being

            Truthful and kind to all beings

Are the greatest virtues

            Beneficial to the whole universe

Our minds can function well

            If the foundation is laid well

Virtue and irreproachable conduct

            Are the foundations of people with good conduct

Persons with no self-discipline

            Are bound to acquire vices

On the other hand, people who are self-disciplined

            Will strive for social justice

All wicked conduct is virtue-less

            Such conduct is harmful and useless

Those without anger, self-importance and envy

            Live a life of virtuousness, honesty and tranquility

Virtuous people are always compassionate

            Non-violent and very considerate

They respect spiritual aspirants

            And never speak rude words

CHAPTER 4

According to scriptures (Vedas)

            Dharma is Truth and Adharma (non-virtuousness) is the opposite

However, untruth may, at times, be good

            If the purpose is good

People’s actions are always two types

            Either good or the opposite

Everyone mandatorily reaps rewards

            According to their intent and actions

Foolish and fickle minded ones

            Never have steadiness

They are always swaying

            Like a pendulum of sorrow and joy

If our self-effort is only sufficient

            We can always fulfil our intent

Nevertheless, the reality is different

            We tend to fail even with full effort

On the other hand, malicious persons

            With deceptive practices

May attain success and happiness

            This is Karma, what else??

Everyone would have seen/experienced

            In their lives at least once

If there is plenty of food, no appetite

            But when hunger strikes, no food is available

If there’s absolute freedom from action

            There’s no death, all beings will be permanent

Everyone will accomplish their desires

            No one will experience grief

The fact is no one is immune

            From the repercussions of their actions

Actions from previous births

            Are sure to affect the present

According to Scriptures (Vedas)

            Self (Atma/Jeevatma) ever remains

All creatures are destined to die

            Only the physical bodies that perish

When life is extinguished

            And body is destroyed

Self enters another body

            As per destiny

No one experiences karma of someone else

            Their karma, they’ve to experience themselves

If one sows the seed

            Crop he/she alone should reap

How does the Self determine

            To enter a new body

The auspicious one takes a higher birth

            Inauspicious one takes a lower birth

Performance of virtuous actions

            Lead to the state of Gods

Combination of good and evil lead to human birth

            Deplorable acts lead to lower species of birth

If one needs to be liberate oneself

            He/she needs to practice virtuous actions

One should refrain from being unrighteous

            And try to tread the path of virtuousness

Learned scholars are great role models

            One should try to follow them to be virtuous

Those who pursue virtues will be victors

            Those who are unscrupulous will always be losers

One who possesses spiritual wisdom

            Can easily balance pleasure and pain

Such people never stray from Dharma

            Materialist pleasure do not attract

Meditation is the first step towards liberation

            Equanimity and discipline form the foundation

Self-control and practising truthfulness and forbearance

            Lead to the path of peace

CHAPTER 5

How can we control our senses?

            It is difficult and requires several attempts

It is so easy to be attracted by desire

            Dissatisfaction results in anger

How do we foresee the evils?

            That emerge out of our desires

Spiritual insight is the answer

            Self-discipline/virtuousness put together

With spiritual insight

            One is able to skillfully distinguish

Between happiness and misery

            And much more with such morality

The whole universe

            Is comprised of moving and unmoving creatures

With five elements

            They are the fundamental ones

Earth, Air, Water, Fire and Space

            These are the fundamental five

Form, Odour, Sound, Touch and Taste

            Are their characteristics

Sixth factor is Consciousness (mind)

            Seventh one is intelligence

There is also an eighth one

            which is egoism

They are followed by five senses

            Sight, Smell, Hearing, Touch and Taste

Then the vital force Prana (breath)

            which has the qualities of Sattva (truth/purity), Rajas (action/energy) and Tamas                                                                                                                           (lethargy/impurity)

All together the above Seventeen

            Are said to be the “un-manifest” in their potential state

Thus explained the learned Butcher

            To the Brahmin who’s the listener

CHAPTER 6

Earth, Air, Water, Fire and Space

            All have linkages

Within each one of these, there are different numbers of properties

            Earth has five, Water four, Fire three, Air two and Space – one properties

For Earth – Sound, Touch, Form, Odour and Taste

            For Water – Sound, Touch, Form and Taste

For Fire – Sound, Touch and Form

            For Air – Sound and Touch

Single property for Space

            Sound is the one

Thus fifteen properties in the five elements

            Exist in all substances of the universe

These properties aren’t opposed to each other

            They are in perfect combination and exist together

When the body perishes

            There will be a progressive disintegration of these elements

As such these five elementary properties

            Are found in every one of the components of the body

Everything is included in this world

            Mobile and immobile that form this world

When the five elements are able to perceive

            They are known as “knowable”

When the five senses cannot perceive

            Then can be assumed as “unknown”/un-manifest

Process of austerity (Tapas)

            Requires self-discipline

The one who is said to perform austerity

            Is the one who’s able to subdue the five senses successfully.

According to Hindu Philosophy (Vedanta)

            The Self (Jivatma) is a module of consciousness

The Universe comprises of three factors

            Matter, energy and consciousness

One’s own essence pervades the universe

            And universe is reflected in oneself

Thus one who realises the Absolute Reality

            Sees those elements and free from conditioning

At this level of spiritual realisation

            One sees no differentiation

With one’s spiritual integration (Sama yoga)

            Will never engage in unskilful actions

When a person is able to overcome

            The domination of spiritual ignorance

Is able to pursue spiritual knowledge

            And path of wisdom is identified

Consciousness has no beginning, no end

            Fits the description of the enlightened

Self-existent, immutable

            Incorporeal and incomparable

The Heaven and Hell concepts

            Is dependent on our senses

Heaven is when all five senses are controlled

            Hell is lack of control

Sustained Yoga practice

            Is the ways to control senses

This self-control is the trigger

            Whether we are happy or suffer

Our senses are the cause of spiritual advancement

            They are also the cause of spiritual negligence

To keep the senses in control

            We should never engage in vice or malicious mode

Our physical body is compared to a chariot

            Self (Jivatma) is the Charioteer

Horses are our senses

            Excellent driver drives the chariot with patience

When senses become unmanageable

            Like horses running astray

We must patiently rein them in

            With patience and we are sure to win

CHAPTER 7

The three characteristics of beings

            Are Sattva (Truth), Rajas (Energy) and Tamas (inertness)

Tamas is illusion, Rajas is action

            Sattva is the best, which is illumination

A person who is predominantly Tamas

            Is sluggish, daydreamer and swayed by haughtiness

Outgoing, skilful and active are the Characteristics of Rajas

            A person with pure (Sattvik) nature is patient and wise

When one is endowed with Sattvik characteristics

            Will never indulge in Rajas or Tamasic activities

As knowledge develops into wisdom

            Sattvik person moves away from materialism

For Sattvik people, there is no difference

            Between pairs of opposites (e.g. attraction and repulsion)

That is the balanced state

            Self-esteemed state

CHAPTER 8

The vital force of fire (Udana)

            Is the form of heat that protects the body

Prana (breath) exists and operates

            And along with Udana, maintain metabolism and life

In the living beings

            The past, present and future all the three

Are so well connected to Prana

            Respiration is the strongest force

The two principal factors in the universe

            Are mind (manas-sentience) and Prana (breath)

Mind and breath are inseparable

            If breath slows down, mind is agitated

Prana helps in digestion

            Transportation of nutrients

The mind is thus able to think

            Then undertake Yoga practice (Pranayama forms part of it)

Prana is un-manifest

            It has the quality of Sattva (Truth)

It is life, time, material and everything

            It’s active in the state of consciousness and creates dream when we’re asleep

It is in the “waking” state

            He/she is unable to accomplish aims

When the Prana ceases to operate

            The Self leaves the body and takes another

Thus Prana is omnipresent

            And it’s life’s support

When it takes the form of Samana (balancing air)

            It assimilates all energies and maintains balance

Later Samana transforms into Apana (outgoing breath)

            It governs the outward flow of energy

Thus Prana and Apana work in push-pull manner

            Each helping to balance the other

Udana vayu (ascending air) is another aspect of Prana Vayu

            It is located between heart and head

When Udana is out of balance

            We find it difficult to communicate

Omnipresent air, the Prana Vayu

            Integrates all the Vayus

It is associated with the entire body

            Even extends to surrounding body

Seven Dhatus are seven tissues

            Plasma, Blood, Muscle, Fat, Bone marrow, nerve and reproductive tissue

The same in Sanskrit are Dhatus

            Rakta, Mamsa, Medas, Asthi, Majja and Sukra

“Srotas” mean Channels

            They convey nutrients, minerals, water, air and even thoughts

They are present in all human beings

            A block in the Srotas leads to onset of diseases

Nadis (tube/flow) in the body, run upwards and downwards

            Also they run in oblique directions

They carry the best rasa (essence) of our food

            And they are acted upon by the ten Prana airs

The three qualities of Self (Jivatma)

            Sattva. Rajas and Tamas

They are also the attributes

            Of the Supreme (Paramatma)

When Self (Jivatma) moves to another body

            Takes with it the sense faculties

This can be attributed to an example

            Wind carrying fragrance from flowers

Through purification of mind

            Good and bad effects of karma can be erased

Thus leading the way to happiness

            Our eternal bliss (moksha)

One should live on a moderate diet

            And practice purification of mind

Meditation/self-inquiry

            Are of great benefit, if done regularly

Avarice and anger are harmful

            They need to be kept under control

With pure mind and spiritual practice

            One will be able to attain eternal bliss

Compassion is the supreme virtue

            Forgiveness is the strongest spiritual force

Knowledge of “Self” is the best learning

            Being faithful is the best spirituality

One who acts without any expectation

            Is the one who attains real salvation(Mukthi)

Gradual detachment from materialism

            Is the path to unify with the Supreme

We shouldn’t harm any living creature

            We should be friendly with each other

It’s so hard to be born a human being

            We shouldn’t let enmity to creep in

Being independent and tranquil in all situations

            Renunciation of hope and inconsiderate behaviours

These are the ways to secure spiritual insight

            And knowledge of Self (one’s own spiritual nature) is the best

One who is poised in pleasure and pain

            And endeavours to focus within

And for whom a stone and gold are no different

            Such a person is the one who is send to be transcended

CHAPTER 9

The Butcher then explains the meaning of Dharma (Virtuousness)

            By explaining parents are deities

As devotees worship God

            The butcher worships his mother and father

There are five teachers (Gurus)

            The two Parents, the Sacred fire, the Self and the Spiritual preceptor

Serving them with due diligence

            Is the eternal and invariable duty of all householders

CHAPTER 10

All are born Sudras (lower caste)

            Being a Brahmin or Sudra

Depends not on the birth

            Bu the practice one pursues

A Brahmin who is vain and haughty

            Addicted to vice and dishonesty

Is never considered a Brahmin

            May be he is worse than a vermin

If a Sudra is filled with virtue

            Self-restrained and with rectitude

That person is not a Sudra

            But elevated to a Brahmin state

Physical body ailments

            Can be covered with medicines

But, for our mental ailments

            Spiritualism is the only treatment

Simply grieving over a loss is unproductive

            Remorse can be productive (of change)

If one is the same in happiness and misery

            Then he/she is “content” really

Samsara (the materialistic life) is nothing but suffering

            Everyone carries on without realising

If one seeks freedom from suffering

            The answer is “unification with the Divine”