The truth of life is that not only people drown with the burden of sin, but also submerge from the burden of virtue. The burden always sinks the man. Yes, it is true that the man wants to get rid of the burden of sin and virtue, he holds him tightly. Sin is also stone in life and is also inertia in virtue. The truth is that we neither sin nor virtue. We do what existence makes us exist. It is wrong to see life in the grooves of extremes. Anyway, there is nothing sin and virtue in the world. This is another name for the inequality of our perspective.
In Dhammapada, there is a detailed discussion in relation to sin and virtue. It says that quickly should do virtue, remove the mind from sin. The mind of a slower by slowing virtue starts to sin. This means that life is moving. Its activism should remain. If this does not happen, our energy will flow towards the wrong direction. Sin is not something or world. This is a feeling, losing. To lose your most important thing. Sin is the bond that gives sorrow of fear, raga, greed, malice and selfishness. Virtue gives us happiness of friend, fearlessness, compassion and ability. The use of energy is virtuous. And the opposite is a sin. If our energy is being spent without use, then we become part of sin. Questions arise on the justification for this existence.
In 1934, a novel Chitralekha was published in which novelist Bhagwati Charan Verma tried to present the account of sin and virtue through a story. The story of Chitralekha is based on the problem of sin and virtue. What is sin? Where does he reside? - To know the answer of these archaic, two disciples of Mahaprabhu Ratnakar, Shwetank and Vishaldev go to the Shaman Bijgupta and Yogi Kumaragiri of their time.
In this novel, the question of sin and virtue remains the biggest problem, which remains from etc. to the end and then it starts again. In this story, every character indicates sin and virtue from his own point of view. Yogi Kumaragiri, despite being Yogiratha, makes a good effort to get the lustful vision towards Chitralekha, even if he had to resort to lies, while Bijgupta, who is already a feudal man, is already indulged in a man, despite being the ultimate attractive manFinally, getting distracted by the world gives rise to a new perception.The plot of this novel creates a new vision other than the religious-social perception of sin and virtue. Shwetanka, which is formed the servant of feudal Bijgupta, is constantly surprised by the changing of Bijgupta, while Vishaldev who is a disciple of Yogi Kumaragiri falls into the world after seeing the deviation of his Guru.
Virtue means meaningful expansion of life. The expansion and flow of the river depends on its activism. Stagnation makes the water dirty. Life is also like a river, if there is no flow in it, then its karma will accumulate sin. This sin brings sorrow, fear, anger, greed, greed, laziness and jealousy in our life. Mahatma Buddha says that intensity is necessary in doing virtue. If there is a relaxation in power, then its firepower will be reduced.
This is the option. If our meditation is on compassion, is on non -violence and is at speed, then there will be no scope for sin. The biggest thing is that we do not ever think that it is a sin. There is a duality of virtue and sin in front of each other. Anger is hidden in our compassion, so there is a habit of non -violence in the oat of violence. In Japanese culture, only two things there know- victory or defeat. Every Japanese in the world wants to maintain a character of respect in some way or the other. Therefore, ridicule and condemnation there are considered to be the greatest evil.
World famous writer Franz Kafka wrote in most German language. During his lifetime, he published only a few short stories and never completed his novel except for the very short novel "The Metamorphosis" which was written in 1915. Metamorphosis forces us to question our identity, our existence- what we want to be human, how we try to behave in the way others.
In the novel, the way Gregor Samasa dedicates himself to the infidelity of his family members, the way he is deprived of the existence created for him, he is quite disturbing and tells about life's rationality, the horrors and dangers of our own expectations. Kafka tells us how the traditions of ordinary society are distorted due to our inability to see a person inside the surface. At the same time, Gurudutt wrote a novel sin and virtue. In this, he has defined sin and virtue in the context of Shrimad Bhagavad Gita. He explained that some tasks are not sin, but crimes are committed from the point of view of law. Similarly, many tasks do not occur in the eyes of law, they are also sins.
The Gita, which is the first Mansi scripture in the world, has been associated with duties of sin and virtue. Business compulsions for spontaneous life are interpreted as duties and are one of the virtuous deeds, while any deviation other than the prescribed karma is described as sinful karma. The human mind's fabric was squeezed and kept in the Gita, such a spontaneous flowing combination does not appear anywhere else. If it was possible to be disgusted by Arjuna's duty, then his act would have been counted in the category of sin, this is the essence of Shri Krishna's statements. The Holiness Maharishi Vyas determined the category of sin-virtue to fully strengthen the social concept.
Therefore, it is wrong to see life breaking into extremes. When we break life and see, confusion arises. If we choose one edge, then we leave the other edge and choose. The second edge does not disappear by leaving this. Psychology says that what we see changes our mind and changes the whole future with it. This affects our existence. Therefore, the art of view has to be developed. Once the art of seeing comes, then we find, where sin comes out, there is the origin of virtue. Where there was sorrow, the waterfalls of happiness started flowing. Here we danced that there was an atmosphere of bliss. The fire of celebration begins in the whole world. Laugh, the whole world laughs with us. Because our attitude is our world. And we live in the same world that we make.
