Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्) - Revision history

Fordharma: /* परिचयः || Introduction */ edited link to panchakosha

2023-04-12T08:59:45Z

परिचयः || Introduction: edited link to panchakosha

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:44:46Z

Text replacement - "spiritual" to "adhyatmik"

Ckanak93: Formatting edits, transliteration and hyperlinks for newsletter

2019-09-13T10:09:41Z

Formatting edits, transliteration and hyperlinks for newsletter

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Fordharma: /* Taittriyopanishad */ corrected reference

2019-06-21T04:34:41Z

Taittriyopanishad: corrected reference

Fordharma: /* Dharmika Jivana Dristhi */ added vaiseshika sutra and reference

2018-11-12T07:26:50Z

Dharmika Jivana Dristhi: added vaiseshika sutra and reference

Fordharma: /* Dharmika Vyavahar Sutras */

2018-10-25T10:30:20Z

Dharmika Vyavahar Sutras

Fordharma: /* Dharmika Vyavahar Sutras */

2018-10-25T10:10:58Z

Dharmika Vyavahar Sutras

Fordharma: /* Dharmika Vyavahar Sutras */

2018-10-25T09:06:48Z

Dharmika Vyavahar Sutras

Fordharma: /* Dharmika Vyavahar Sutras */

2018-10-25T08:42:02Z

Dharmika Vyavahar Sutras

Fordharma: /* Mahabharata */

2018-10-25T07:05:06Z

Mahabharata

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 == परिचयः || Introduction ==
-Man is a Composite being, a Jivatma enclosed in various sheaths ([[Pancha Koshas (पञ्चकोशाः)|Pancha Koshas]], namely Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya) is always in connection with one of the visible or invisible worlds and therefore with the inhabitants of these worlds. All [[Yajna (यज्ञः)|yajnas]], rites and ceremonies, [[Samskaras (संस्काराः)|samskaras]] etc ordained by the seers are intended to aid the Jivatma in reducing his koshas, to obedience, in purifying them and strengthen them against evil, to shape the man's external conditions or environment for his benefit and support. The conduct of man has reference to his surroundings as well as himself. Dharma lays down these codes of conduct of a man, as a directive to how he should act for the welfare of beings around him.
+Man or [[Jiva (जीवः)|Jiva]] is a Composite being, a Jivatma enclosed in various sheaths (Panchakoshas, namely Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya) is always in connection with one of the visible or invisible worlds and therefore with the inhabitants of these worlds. All [[Yajna (यज्ञः)|yajnas]], rites and ceremonies, [[Samskaras (संस्काराः)|samskaras]] etc ordained by the seers are intended to aid the Jivatma in reducing his koshas, to obedience, in purifying them and strengthen them against evil, to shape the man's external conditions or environment for his benefit and support. The conduct of man has reference to his surroundings as well as himself. Dharma lays down these codes of conduct of a man, as a directive to how he should act for the welfare of beings around him.
 The object of morality, ethics is to bring establish a harmonious relationship and environment between all Jivatmas that belong to any special area. <blockquote>''Ethic is 'the principles of harmonious relations' built on the recognition of Unity of the Self amid the Diversity of the Not-self.''<ref name=":022" /></blockquote>

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 To a Manas trained to see and to understand the many manifestations (of other jivas), the Veda unfolds its deeper occult meanings such as those the intellect could master and apply. Thus the purpose of the Vedic and Darshanic study and adhyayana was to make possible the evolution of Pure Reason, Buddhi. Darshana study develops the Pure Reason to see the One in the Many (unity of all manifestations) and this teaches the Jiva to overcome hatred and therefore arises the love for all (humanity).
-To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its spiritual meaning, its true end, the [[Vedanta (वेदान्तः)|Vedanta]], intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, [[Atman (आत्मन्)|Atma]] beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha.<ref name=":022" />
+To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its adhyatmik meaning, its true end, the [[Vedanta (वेदान्तः)|Vedanta]], intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, [[Atman (आत्मन्)|Atma]] beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha.<ref name=":022" />
 Vaisheshika Darshana aptly puts forth Dharma as the path to [[Nihshreyasa (निःश्रेयसम्)]]<blockquote>यतो ऽभ्युदयनिःश्रेयससिद्धिः स धर्मः । वैशेषिक-१,१.२ ।<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref></blockquote><blockquote>yatō 'bhyudayaniḥśrēyasasiddhiḥ sa dharmaḥ । vaiśēṣika-1,1.2 ।</blockquote>Dharma is that from which results the accomplishment of [[Abhyudaya (अभ्युदयः)|Abhyudaya]] and Nihshreyasa or the ultimate good (which is the also the highest purushartha or moksha).<ref>Pt. Nandalal Sinha. (1923) [https://archive.org/details/thevaiasesikasut00kanauoft/page/5 The Vaiseshika Sutras of Kanada.] Allahabad : The Panini Office</ref>

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 === Taittriyopanishad ===
-The famous words of Taittiriya Upanishad may be recollected where at the end of the student's vedic education the teacher should instruct thus :  <blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।... सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ १ ॥ मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । (Tait. Upan. Shik. 12.1-2)<ref>Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Shiksha Valli Anuvaka 12])</ref></blockquote><blockquote>vēdamanūcyācāryō'ntēvāsinamanuśāsti । satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।... satyānna pramaditavyam। dharmānna pramaditavyam । kuśalānna pramaditavyam । bhūtyai na pramaditavyam । svādhyāyapravacanābhyāṁ na pramaditavyam । dēvapitr̥kāryābhyāṁ na pramaditavyam ॥ 1 ॥ mātr̥dēvō bhava । pitr̥dēvō bhava । ācāryadēvō bhava । atithidēvō bhava ।</blockquote>Speak Satyam (Truth). Practice Dharma (Righteousness). Make no mistake about the study of the Veda. Do not be inadvertent about the truth. Do not falter from Dharma. Show no neglect in performance of auspicious deeds. Do not be indifferent from duties towards other beings.<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>
+The famous words of Taittiriya Upanishad may be recollected where at the end of the student's vedic education the teacher should instruct thus :  <blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।... सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ १ ॥ मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । (Tait. Upan. Shik. 11.1-2)<ref>Taittriya Upanishad [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4% (Shiksha Valli Anuvaka 11])</ref></blockquote><blockquote>vēdamanūcyācāryō'ntēvāsinamanuśāsti । satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।... satyānna pramaditavyam। dharmānna pramaditavyam । kuśalānna pramaditavyam । bhūtyai na pramaditavyam । svādhyāyapravacanābhyāṁ na pramaditavyam । dēvapitr̥kāryābhyāṁ na pramaditavyam ॥ 1 ॥ mātr̥dēvō bhava । pitr̥dēvō bhava । ācāryadēvō bhava । atithidēvō bhava ।</blockquote>Speak Satyam (Truth). Practice Dharma (Righteousness). Make no mistake about the study of the Veda. Do not be inadvertent about the truth. Do not falter from Dharma. Show no neglect in performance of auspicious deeds. Do not be indifferent from duties towards other beings.<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>
 === Mahabharata ===

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 To a Manas trained to see and to understand the many manifestations (of other jivas), the Veda unfolds its deeper occult meanings such as those the intellect could master and apply. Thus the purpose of the Vedic and Darshanic study and adhyayana was to make possible the evolution of Pure Reason, Buddhi. Darshana study develops the Pure Reason to see the One in the Many (unity of all manifestations) and this teaches the Jiva to overcome hatred and therefore arises the love for all (humanity).
-To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its spiritual meaning, its true end, the Vedanta, intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, Atma beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha. <ref name=":022" />
+To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its spiritual meaning, its true end, the Vedanta, intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, Atma beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha.<ref name=":022" />
 === Daivi and Asuri Sampada ===
 The simplified version, a list of moral tendencies of Jiva were given by Sri Krishna, in Shrimad Bhagavadgita (षोडशोऽध्याय: दैवासुरसंपद्विभागयोग) under the two headings<ref name=":022" />

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 Sadly today's world is driven by Svartha Drshti (स्वार्थदृष्टिः) and the Purushartha Drsthi (पुरुषार्थदृष्टिः) is gradually losing ground with the advancement of Kaliyuga. With Dharma well rooted in Vedic principles, texts such as Dharmashastras have been loud and clear in explaining the Purushartha Drsthi in the Dharmika Vyavahara sutras of conduct of one man towards other animate and inanimate beings. Society and rules for living in the society started to change based on time and yugas, and there is a need to bring back the focus to Purushartha Drshti.  Some elements of the dharmika codes of conduct that (dharmik vyavahar sutra) are aligned with above given dharmika perspective of life include
 #कृण्वन्तो विश्वमार्यम् । (Rig. Veda. 9.63.5)
-#Sarve bhavantu sukhinaha
+#सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । (Brhdaranyaka Upanishad)
 #वसुधैव कुटुम्बकम् ॥ ७१॥
-#Aatmavat sarva bhuteshu [Chanakya niti: matravat para daresu, para dravyesu lostravat]
+#सुखस्य मूलं धर्मः। (Chan. Niti. 1)<ref name=":2">Pt. Shriramavatar Vidyabhaskar. (1946) ''[https://archive.org/details/ChanakyaNeetiSutra/page/n25 Chanakyasutrani Arth aur Vivaran Sahit.]'' Parady : Svadhyaya Mandal</ref>
-#सुखस्य मूलं धर्मः। (Chan. Niti. 1)<ref>Pt. Shriramavatar Vidyabhaskar. (1946) ''[https://archive.org/details/ChanakyaNeetiSutra/page/n25 Chanakyasutrani Arth aur Vivaran Sahit.]'' Parady : Svadhyaya Mandal</ref>
+#सर्वस्य भूषणं विनयः (Chan. Niti. 428 )<ref name=":2" />
 == Dharmika Vyavastha ==
 Classification of dharma was primarily based on [[Shruti (श्रुतिः)|Shrutis]] (Vedic texts and rites) and [[Smrti (स्मृतिः)|Smritis]] (associated texts like Manusmrti), thus exist

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 Simply put, Sri Krishna clearly spelt out those qualities a man should cultivate in himself and those which ought to be renounced.
 ==Dharmika Vyavahar Sutras==
-Sadly today's world is driven by Svartha Drshti (स्वार्थदृष्टिः) and the Purushartha Drsthi (पुरुषार्थदृष्टिः) is gradually losing ground with the advancement of Kaliyuga. With Dharma well rooted in Vedic principles, texts such as Dharmashastras have been loud and clear in explaining the Purushartha Drsthi in the Dharmika Vyavahara sutras of conduct of one man towards other animate and inanimate beings. Today's society and rules for living in the society started to change based on time and yugas, and there is a need to bring back the focus to Purushartha Drshti.  Some elements of the dharmika codes of conduct that (dharmik vyavahar sutra) are aligned with above given dharmika perspective of life include
+Sadly today's world is driven by Svartha Drshti (स्वार्थदृष्टिः) and the Purushartha Drsthi (पुरुषार्थदृष्टिः) is gradually losing ground with the advancement of Kaliyuga. With Dharma well rooted in Vedic principles, texts such as Dharmashastras have been loud and clear in explaining the Purushartha Drsthi in the Dharmika Vyavahara sutras of conduct of one man towards other animate and inanimate beings. Society and rules for living in the society started to change based on time and yugas, and there is a need to bring back the focus to Purushartha Drshti.  Some elements of the dharmika codes of conduct that (dharmik vyavahar sutra) are aligned with above given dharmika perspective of life include
 #Sarve bhavantu sukhinaha
 #Vasudaiva Kutumbakam

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 === Mahabharata ===
-Satya has 13 aspects and Mahabharata, Shantiparva explains those being non-injury to all beings in thought, word and deed, good will and charity are the eternal dharma of the good.<blockquote>अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा। अनुग्रहश्च दानं च सतां धर्मः सनातनः॥ (Maha. Sant. 12.162.21)</blockquote><blockquote>adrōhaḥ sarvabhūtēṣu karmaṇā manasā girā। anugrahaśca dānaṁ ca satāṁ dharmaḥ sanātanaḥ॥ </blockquote>
+Satya has 13 aspects and Mahabharata, Shantiparva explains those being non-injury to all beings in thought, word and deed, good will and charity are the eternal dharma of the good.<ref name=":02">Kane, Pandurang Vaman. (1962) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law). Volume 5 Part 2.'' Poona : Bhandarkar Oriental Research Institute</ref><blockquote>अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा। अनुग्रहश्च दानं च सतां धर्मः सनातनः॥ (Maha. Sant. 12.162.21)</blockquote><blockquote>adrōhaḥ sarvabhūtēṣu karmaṇā manasā girā। anugrahaśca dānaṁ ca satāṁ dharmaḥ sanātanaḥ॥ </blockquote>
 ==Dharmika Jivana Dristhi==
 The integral unity, unique aspects of vedas and shastras and the dharmika tattvajnana have been well discussed in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]], we now focus on the perspective of life that should be adopted by a man invariably surrounded by the society. Lets see how the evolution of Jivatma takes place and the reason for following the dharmika vyavahara paddhati.