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- Read on →: svārthaṁ parārthaṁ vāprapta-prārthanecchā
svārthaṁ parārthaṁ vāprapta-prārthanecchā | sā cātma-manasoḥ samyogāt sukhādy-apekṣāt smṛty-apekṣād votpadyate | prayatna-smṛti-dharmādharma-hetuḥ | kāmo’bhilāṣaḥ rāgaḥ saṅkalpaḥ kāruṇyaṁ vairāgyam upadhā bhāva ity evam ādaya icchā-bhedāḥ | maithunecchā kāmaḥ | abhyavahārecchābhilāṣaḥ | punaḥ punar viṣayānurañjanecchā rāgaḥ | anāsanna-kriyecchā saṅkalpaḥ | svārtham anapekṣya para-duhkha-prahāṇecchā kāruṇyam | doṣa-darśanād viṣaya-tyāgecchā vairāgyam | para-vañcanecchā upadhā | antarnigūḍhecchā bhāvaḥ | cikīrṣā-jihīrṣety-ādi-kriyā-bhedād icchā-bhedā bhavanti ||
(Padārtha-dharma-saṅgraha: 126)“A wish for an unattained object for one’s own sake or for another’s sake is [called] desire (icchā). This is produced by contact of the self and mind out of regard for pleasure (sukha) and so forth, or, out of regard for a memory (smṛti) and so forth. It is a cause of effort (pratyana), remembrance (smṛti), merit (dharma), and dermit (adharma). Lust (kāma), craving (abhilāṣa), attachment (rāga), resolve (saṅkalpa), compassion (kāruṇya), aversion (vairāgya), deceit (upadhā), intention (bhāva), and so forth are varieties of desire. Desire for copulation is [called] lust (kāma). Desire for eating is [called] craving (abhilāṣa). Desire for repeatedly enjoying an object is [called] attachment (rāga). Desire for a non-immediate action is [called] a resolve (saṅkalpa). Desire to remove the pain of another without regard for one’s own sake [i.e., without selfish interest] is [called] compassion (kāruṇya). Desire to avoid an object as a result observation of a fault [in the object] is [called] aversion (vairāgya). Desire to deceive another is [called] deceit (upadhā). Internally concealed desire is [called] intention (bhāva). Varieties of desire exist based on varieties of actions (kriyās), such as the desire to do and the desire to remove.”
- Read on →: sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate
sukhaṁ tu jagatām eva kāmyaṁ dharmeṇa jāyate |
adharma-janyaṁ duḥkhaṁ syāt pratikūlaṁ sacetasām ||
nirduḥkhatve sukhe cecchā taj-jñānād eva jāyate |
icchā tu tad-upāye syād iṣṭopāyatva-dhīr yadi ||
(Bhāṣa-pariccheda: 145–146)
“Pleasure (sukha), that which is the entire world’s object of desire, arises by means of merit (dharma). Pain (duḥkha), which is produced by demerit (adharma), shall be [defined as] that which is unpleasant (pratikūla) for all conscious beings. Desire for painlessness and pleasure arises specifically from knowledge of these, whereas desire shall come about for a means to these [i.e., to painlessness and pleasure] if there is awareness of [something’s] instrumentality to that which is desired [viz., painlessness and pleasure].” - Read on →: dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ
dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ |
vasan guru-kule dānto brahmādhīyīta cāhutaḥ ||
(Śrīmad Bhāgavatam: 11.17.22)“After receiving in sequence the second birth, the upanayana [-saṁskāra], and being invited [by a guru], a twice-born (dvija) should dwell in the house of the guru, be disciplined, and study the Veda.”
- Read on →: mātur yad agre jāyante dvitīyaṁ mauñji-bandhanāt
mātur yad agre jāyante dvitīyaṁ mauñji-bandhanāt |
brāhmaṇa-kṣatriya-viśas tasmād ete dvijāḥ smṛtāḥ ||
(Yājñavalkya Smṛti: 1.39)“Since they are born first from a mother [i.e., by way of seminal birth] and second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], these brāhmaṇas, kṣatriyas, and vaiśyas are known as the twice-born (dvijas).”
- Read on →: mātur agre’dhi-jananaṁ dvitīyaṁ mauñji-bandhane
mātur agre’dhi-jananaṁ dvitīyaṁ mauñji-bandhane |
tṛtīyaṁ yajña-dīkṣāyāṁ dvijasya śruti-codanāt ||
(Manu Smṛti: 2.169)“As per the precept of the Śruti, a twice-born’s birth is first from a mother, second by the tying of mauñji [i.e., the upanayana-saṁskāra, which involves a ritual in which mauñji, a type of cane grass, is tied as a girdle around the initiate’s waist], and the third by yajña-dīkṣā [i.e., initiation into performance of Vedic sacrifice].”
- Read on →: janmanā brāhmaṇo jñeyaḥ saṁskārair dvija ucyate
janmanā brāhmaṇo jñeyaḥ saṁskārair dvija ucyate |
vidyayā yāti vipratvaṁ tribhiḥ śrotriya-lakṣaṇam ||
(Yājñavalkya; cited in Laghu Vaiṣṇava-toṣaṇī-ṭīkā and Vaiṣṇavānandinī-ṭīkā on Śrīmad Bhāgavatam: 10.16.2)“One is to be known as a brāhmaṇa by birth. One is called a twice-born by saṁskāras. One attains vipratva [i.e., the status of being a vipra, a learned person] by learning. The characteristic of a śrotriya [i.e., one who is conversant in the Veda] is by these three [i.e., one who is born in a brāhmaṇa family, receives the necessary saṁskāras, and attains the necessary learning is accepted as being śrotriya, that is, conversant in the Vedas].”