Pramanas for Dharma (धर्मप्रमाणानि) - Revision history

Prthvi at 07:11, 5 January 2021

2021-01-05T07:11:34Z

Pṛthvī: Text replacement - "भारतीय" to "धार्मिक"

2020-06-18T09:49:43Z

Text replacement - "भारतीय" to "धार्मिक"

Pṛthvī: Text replacement - "idol" to "murti or vigraha"

2020-03-12T16:48:57Z

Text replacement - "idol" to "murti or vigraha"

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

2020-03-12T16:40:23Z

Text replacement - "spiritual" to "adhyatmik"

Fordharma: /* धर्मस्थानानि ॥ Dharmasthanas */

2019-12-30T14:12:36Z

धर्मस्थानानि ॥ Dharmasthanas

Fordharma: /* व्युत्पत्तिः ॥ Etymology */ added the content of this section to DHarma article, needs editing

2019-12-30T14:07:29Z

व्युत्पत्तिः ॥ Etymology: added the content of this section to DHarma article, needs editing

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Fordharma: /* शिष्टः ॥ Shista */

2019-12-29T19:40:59Z

शिष्टः ॥ Shista

Fordharma: /* शिष्टाचारः ॥ Shistachara */

2019-12-29T19:38:57Z

शिष्टाचारः ॥ Shistachara

Fordharma: /* शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas */ adding content and reference

2019-12-24T17:12:19Z

शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas: adding content and reference

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Fordharma: /* धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana */ added reference

2019-12-23T17:03:17Z

धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana: added reference

← Older revision		Revision as of 07:11, 5 January 2021
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−	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and adhyatmik sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (~~धार्मिकसांस्कृतिकपरम्परा~~)\|Bharatiya Samskrtika Parampara]].	+	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and adhyatmik sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)\|Bharatiya Samskrtika Parampara]].

	Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.		Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.

← Older revision		Revision as of 09:49, 18 June 2020
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−	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and adhyatmik sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (~~भारतीयसांस्कृतिकपरम्परा~~)\|Bharatiya Samskrtika Parampara]].	+	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and adhyatmik sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (धार्मिकसांस्कृतिकपरम्परा)\|Bharatiya Samskrtika Parampara]].

	Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.		Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.

@@ Line 76: / Line 76: @@
 In the present days, numerous questions and doubts about the dharmik activities, unknown to the present generation, are preached but not practiced by many people who have studied the Dharmashastras. Sadly, practicing dharmas and acharas laid down in the dharmashastras for various people of four varnas and ashramas have become very limited in this age, some for valid and some due to devious reasons in the name of religion. Much confusion exists in the society as what and who is to be approached as a valid source of knowledge to decide dharmas related to the present generation.
-Also in the name of traditions many superfluous traditions have cropped up, many new dharmas and shastra asammata paddhatis have been floated such as pouring milk (abhisheka) on the idols and statues of politicians, in the name of puja and dharmachara. Consider ancient times when Rajas and Maharajas, took great responsibility of their subjects and strove to set an example to the society. Kshatra dharma was the foundation of their very character, which, is totally lacking in many politicians of the present system of social administration. Needless to say varna and ashrama dharmas are gradually lost in time.
+Also in the name of traditions many superfluous traditions have cropped up, many new dharmas and shastra asammata paddhatis have been floated such as pouring milk (abhisheka) on the murti or vigrahas and statues of politicians, in the name of puja and dharmachara. Consider ancient times when Rajas and Maharajas, took great responsibility of their subjects and strove to set an example to the society. Kshatra dharma was the foundation of their very character, which, is totally lacking in many politicians of the present system of social administration. Needless to say varna and ashrama dharmas are gradually lost in time.
 Our acharas have a dharmik background and a valid reason for performing them was explained in the ancient times. Gradually they became symbolic as we lost the people who could explain any particular tradition and without appropriate guidance younger generations are turning towards modern faiths as they are “easier and fashionable” to follow.

← Older revision		Revision as of 16:40, 12 March 2020
Line 1:		Line 1:
−	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and ~~spiritual~~ sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)\|Bharatiya Samskrtika Parampara]].	+	Pramanas for Dharma (Samskrit : धर्मप्रमाणानि) are the [[The Four Vedas (चतुर्वेदाः)\|Vedas]] (वेदाः) which have been the pillars on which [[Sanatana Dharma (सनातनधर्मः)]] stood ground since time immemorial. That Vedas are the source of all Dharma (in moral, social, religious, judicial, and adhyatmik sense) is irrefutably advocated by all authoritative texts of our [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)\|Bharatiya Samskrtika Parampara]].

	Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.		Many scholars have debated as to what is the source and pramana (basis) for Dharmas that have been prevalent from ancient times. With the advent of modern social conditions, it is time to revisit the gold standards for moral and social conduct of human beings. The word Dharma (धर्मः), for which no word of any language can be substituted, is used erroneously and loosely in the sense of sanctioning various unrighteous deeds in the name of changing society and times by different people all over the globe.

@@ Line 74: / Line 74: @@
 There are different versions and ways in which many shlokas and mantras have been interpreted by different scholars across ages. Enforcement of Dharma was of prime importance since Vedic era.
-In the present days, numerous questions and doubts about the dharmik activities, unknown to the present generation, are preached but not practiced by many people who have studied the Dharmashastras. Sadly, practicing dharmas and acharas laid down in the dharmashastras for various people of four varnas and ashramas have become very limited in this age, some for valid and some due to devious reasons in the name of religion. Much confusion exists in the society as what and who is to be approached as a valid source for deciding dharmas pertaining to the present generation.
+In the present days, numerous questions and doubts about the dharmik activities, unknown to the present generation, are preached but not practiced by many people who have studied the Dharmashastras. Sadly, practicing dharmas and acharas laid down in the dharmashastras for various people of four varnas and ashramas have become very limited in this age, some for valid and some due to devious reasons in the name of religion. Much confusion exists in the society as what and who is to be approached as a valid source of knowledge to decide dharmas related to the present generation.
-Also in the name of traditions many superfluous traditions have cropped up, many new dharmas and shastra asammata paddhatis have been floated such as pouring milk (abhisheka) on the idols and statues of politicians, in the name of puja and dharmachara. Consider ancient times when Rajas and Maharajas, took great responsibility of their subjects and strove to set an example to the society. Kshatra dharma was the foundation of their very character, which, is totally lacking in many politicians of the present system of social administration. So is the case regarding people of all four varnas and ashramas.
+Also in the name of traditions many superfluous traditions have cropped up, many new dharmas and shastra asammata paddhatis have been floated such as pouring milk (abhisheka) on the idols and statues of politicians, in the name of puja and dharmachara. Consider ancient times when Rajas and Maharajas, took great responsibility of their subjects and strove to set an example to the society. Kshatra dharma was the foundation of their very character, which, is totally lacking in many politicians of the present system of social administration. Needless to say varna and ashrama dharmas are gradually lost in time.
 Our acharas have a dharmik background and a valid reason for performing them was explained in the ancient times. Gradually they became symbolic as we lost the people who could explain any particular tradition and without appropriate guidance younger generations are turning towards modern faiths as they are “easier and fashionable” to follow.

@@ Line 21: / Line 21: @@
 Kurma Purana describing what dharmas are to be followed mentions that  Shrauta dharmas involving the tretagni are the most advisable followed by Smarta dharmas. When both Shruti and Smrti texts are unavailable (in unusual situations), Shistachara forms the third kind of dharma that is taken as standard for enforcing dharma.<ref name=":5">Kurma Purana, Hindi Translation. Gorakhpur: Gita Press. (Page 371)</ref><blockquote>श्रौतस्त्रेताग्निसंबन्धात् स्मार्त्तः पूर्वं मयोदितः । श्रेयस्करतमः श्रौतस्तस्माच्छ्रौतं समाचरेत् ।। २४.१५ </blockquote><blockquote>śrautastrētāgnisaṁbandhāt smārttaḥ pūrvaṁ mayōditaḥ । śrēyaskaratamaḥ śrautastasmācchrautaṁ samācarēt ।। 24.15</blockquote><blockquote>उभावभिहितौ धर्मौ वेदवेदविनिःसृतौ । शिष्टाचारस्तृतीयः स्याच्छ्रतिस्मृत्योरलाभतः ।। २४.१६ (Kurm. Pura. 24.15-16)<ref name=":6">Kurma Purana ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4 Uttarabhaga Adhyaya 24])</ref></blockquote><blockquote>ubhāvabhihitau dharmau vēdavēdaviniḥsr̥tau । śiṣṭācārastr̥tīyaḥ syācchratismr̥tyōralābhataḥ ।। 24.16 (Kurm. Pura. 24.15-16)</blockquote>Thus it is to be noted that Shistachara is also one source of knowing dharma that is to be followed in particular situations when the same cannot be understood from the vedic and smrti texts.
-=== शिष्टः ॥ Shista ===
+=== शिष्टाचारम् ॥ Shistaachara ===
-Shistachara means the aachara (traditional lifestyle) of a Shista. It is founded in turn on Shrutis and Smrtis (which are again based on Shrutis). Kurma Purana and Manu define who a शिष्टः or a person of virtuous conduct is, as follows<ref name=":4" /><blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणाः प्रोक्ता नित्यमात्मगुणान्विताः ।। २४.१७ (Kurm. Pura. 24.17) </blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇāḥ prōktā nityamātmaguṇānvitāḥ ।। 24.17</blockquote><blockquote>तेषामभिमतो यः स्याच्चेतसा नित्यमेव हि । स धर्मः कथितः सद्भिर्नान्येषामिति धारणा ।। २४.१८ (Kurm. Pura. 24.18)<ref name=":6" /></blockquote><blockquote>tēṣāmabhimatō yaḥ syāccētasā nityamēva hi । sa dharmaḥ kathitaḥ sadbhirnānyēṣāmiti dhāraṇā ।। 24.18 (Kurm. Pura. 24.18)</blockquote>One who is knowledgeable in the dharmik concepts given in Vedas and Paribhrimhanas (परिबृंहणः । Includes the vedic extensions such as Ramayana and Mahabharata Itihasas and Purana texts), and who is filled with Atmagunas (such as Ahimsa, Daya, Satya and eight such others) engrossed in pursuing the knowledge of Brahman (Brahmana) is called Shista (शिष्टः). It is laid down that the views  (policies) held by these Shistas, which are ever present in their Antakarana (Chetas), are called Dharma by scholarly people and do not constitute the views of those who live (or do not have the moral qualities) otherwise.<ref name=":5" />
+Shistaachara means the aachara (traditional lifestyle) of a Shista. It is founded in turn on Shrutis and Smrtis (which are again based on Shrutis). Kurma Purana and Manu define who a शिष्टः or a person of virtuous conduct is, as follows<ref name=":4" /><blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणाः प्रोक्ता नित्यमात्मगुणान्विताः ।। २४.१७ (Kurm. Pura. 24.17) </blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇāḥ prōktā nityamātmaguṇānvitāḥ ।। 24.17</blockquote><blockquote>तेषामभिमतो यः स्याच्चेतसा नित्यमेव हि । स धर्मः कथितः सद्भिर्नान्येषामिति धारणा ।। २४.१८ (Kurm. Pura. 24.18)<ref name=":6" /></blockquote><blockquote>tēṣāmabhimatō yaḥ syāccētasā nityamēva hi । sa dharmaḥ kathitaḥ sadbhirnānyēṣāmiti dhāraṇā ।। 24.18 (Kurm. Pura. 24.18)</blockquote>One who is knowledgeable in the dharmik concepts given in Vedas and Paribhrimhanas (परिबृंहणः । Includes the vedic extensions such as Ramayana and Mahabharata Itihasas and Purana texts), and who is filled with Atmagunas (such as Ahimsa, Daya, Satya and eight such others) engrossed in pursuing the knowledge of Brahman (Brahmana) is called Shista (शिष्टः). It is laid down that the views  (policies) held by these Shistas, which are ever present in their Antakarana (Chetas), are called Dharma by scholarly people and do not constitute the views of those who live (or do not have the moral qualities) otherwise.<ref name=":5" />
 ==== शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas ====

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 ==== धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana ====
-According to Apastamba the acharas that are followed by a Dharmajna, who is one well-versed in dharmashastras, is also a pramana for dharma.<ref name=":4" /><blockquote>धर्मज्ञसमयः प्रमाणं वेदाश्च। dharmajñasamayaḥ pramāṇaṁ vēdāśca। </blockquote>
+According to Apastamba the acharas that are followed by a Dharmajna, who is one well-versed in dharmashastras, is also a pramana for dharma.<ref name=":4" /><blockquote>धर्मज्ञसमयः प्रमाणं वेदाश्च। २ वेदाश्च ३ dharmajñasamayaḥ pramāṇaṁ vēdāśca। (Apas. Dhar. Sutr. 1.1.2)<ref>Apastamba Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref> </blockquote>
 === परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===