Changes

By following the practice path laid down in Yoga darshana man achieves certain qualities of the Self. Gautama Dharmasutras describe these eight virtues of the Self, to be cultivated at will by everyone, as follows (Page 1648 of Reference <ref name=":0" />).<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. 1.8.23)</blockquote><blockquote>dayā sarvabhūtēṣu kṣāntir anasūyā śaucam anāyāsōmaṅgalam akārpaṇyam aspr̥hēti ॥ (Gaut. Dhar. 1.8.23)</blockquote>Dayā (दया । Compassion towards all creatures), kṣānti (क्षान्ति। forbearance) anasūyā (अनसूया। devoid of ill-will or envy ) śaucam (शौचम्। purity (external and internal)) anāyāsaḥ (अनायासः । avoiding pain even to oneself ) maṅgalam (मङ्गलम् । auspiciousness) akārpaṇyam (अकार्पण्यम् । freedom from self-pity or weakness) aspr̥heti (अस्पृहः। free from covetousness) are the qualities of the Atman.

By following the practice path laid down in Yoga darshana man achieves certain qualities of the Self. Gautama Dharmasutras describe these eight virtues of the Self, to be cultivated at will by everyone, as follows (Page 1648 of Reference <ref name=":0" />).<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. 1.8.23)</blockquote><blockquote>dayā sarvabhūtēṣu kṣāntir anasūyā śaucam anāyāsōmaṅgalam akārpaṇyam aspr̥hēti ॥ (Gaut. Dhar. 1.8.23)</blockquote>Dayā (दया । Compassion towards all creatures), kṣānti (क्षान्ति। forbearance) anasūyā (अनसूया। devoid of ill-will or envy ) śaucam (शौचम्। purity (external and internal)) anāyāsaḥ (अनायासः । avoiding pain even to oneself ) maṅgalam (मङ्गलम् । auspiciousness) akārpaṇyam (अकार्पण्यम् । freedom from self-pity or weakness) aspr̥heti (अस्पृहः। free from covetousness) are the qualities of the Atman.

===धर्मलक्षणम्‌ || Dharma Lakshanas===

===धर्मलक्षणम्‌ || Dharma Lakshanas===

With conscious practice of yoga, purity of mind and Atman develops by which Atmagunas are manifested. Such a person automatically aligns with Rta and follows Dharma. Manusmrti lays down the following four lakshanas of Dharma. Following the Vedas, Smrtis, Sadachara (सदाचारः), one's inner consciousness defines the four lakshanas in a simplified form. <blockquote>वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् || (Manu. Smrt. 2.12)</blockquote><blockquote>vedaḥ smr̥tiḥ sadācāraḥ svasya ca priyamātmanaḥ । etaccaturvidhaṁ prāhuḥ sākṣād dharmasya lakṣaṇam || (Manu. Smrt. 2.12)</blockquote>Additionally to follow Manu lays down the following<blockquote>धृति: क्षमा दमोऽस्‍तेयं शौचमिन्‍द्रियनिग्रह:। धीर्विद्या सत्‍यमक्रोधो दशकं धर्मलक्षणम्‌ || (Manu. Smrt. 6.92)</blockquote><blockquote>dhr̥ti: kṣamā damō's‍tēyaṁ śaucamin‍driyanigraha:। dhīrvidyā sat‍yamakrōdhō daśakaṁ dharmalakṣaṇam‌ || (Manu. Smrt. 6.92)</blockquote>

With conscious practice of yoga, purity of mind and body, Atman develops by which Atmagunas are manifested. Such a person automatically aligns with Rta and follows Dharma. Manusmrti lays down the following four lakshanas of Dharma. Following the Vedas, Smrtis, Sadachara (सदाचारः), one's inner consciousness are the four lakshanas defined in a simplified form.<ref name=":022" /> <blockquote>वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् || (Manu. Smrt. 2.12)</blockquote><blockquote>vedaḥ smr̥tiḥ sadācāraḥ svasya ca priyamātmanaḥ । etaccaturvidhaṁ prāhuḥ sākṣād dharmasya lakṣaṇam || (Manu. Smrt. 2.12)</blockquote>Additionally Manu lays down the following<blockquote>धृति: क्षमा दमोऽस्‍तेयं शौचमिन्‍द्रियनिग्रह:। धीर्विद्या सत्‍यमक्रोधो दशकं धर्मलक्षणम्‌ || (Manu. Smrt. 6.92)</blockquote><blockquote>dhr̥ti: kṣamā damō's‍tēyaṁ śaucamin‍driyanigraha:। dhīrvidyā sat‍yamakrōdhō daśakaṁ dharmalakṣaṇam‌ || (Manu. Smrt. 6.92)</blockquote>

#Dhrti (धृति: । firmness or fortitude)

#Dhrti (धृति: । firmness or fortitude)

#Kshama (क्षमा । forgiveness)

#Kshama (क्षमा । forgiveness)

#Satyam (सत्‍यम् । truthfulness)

#Satyam (सत्‍यम् । truthfulness)

#Akrodhah (अक्रोधः । absence of anger)

#Akrodhah (अक्रोधः । absence of anger)

Yajnavalkya Smrti recounts the above instruments of Dharma similar to those given in Manusmrti, with slight differences.

Yajnavalkya Smrti recounts the above qualities as the means to be on the Dharmika path, similar to those given in Manusmrti, with slight differences.

:अहिंसा सत्‍यमस्‍तेयं शौचमिन्‍द्रियनिग्रह:। दानं दमो दया शान्‍ति: सर्वेषां धर्मसाधनम्‌ || (Yajn. Smrt. 1.122)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 1 Grhasthadharma Prakarana])</ref>

:अहिंसा सत्‍यमस्‍तेयं शौचमिन्‍द्रियनिग्रह:। दानं दमो दया शान्‍ति: सर्वेषां धर्मसाधनम्‌ || (Yajn. Smrt. 1.122)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 1 Grhasthadharma Prakarana])</ref>

:ahiṁsā sat‍yamas‍tēyaṁ śaucamin‍driyanigraha:। dānaṁ damō dayā śān‍ti: sarvēṣāṁ dharmasādhanam‌ ||

:ahiṁsā sat‍yamas‍tēyaṁ śaucamin‍driyanigraha:। dānaṁ damō dayā śān‍ti: sarvēṣāṁ dharmasādhanam‌ ||

According to Yajnavalkya, Ahimsa (not hurting other creatures by thought, word or deed) and Dana (charity) are also the means to attain Dharma apart from the other qualities.

According to Yajnavalkya, Ahimsa (not hurting other creatures by thought, word or deed) and Dana (charity) are also the means to attain Dharma apart from the other qualities.

These principles are part of the eternal, universal truths that apply equally to all living entities who can use them for progress regardless of class, caste, nationality, gender, or any other temporary qualifications. These basic principles, as we can see, are not so difficult to understand and are the basis of the Vedic spiritual life.

These principles are part of the eternal, universal truths that apply equally to all living entities who can use them for progress regardless of class, caste, nationality, gender, or any other temporary qualifications. These basic tenets, as we can see, are not so difficult to understand and are the basis of the Vedic spiritual life.

==Margas in Sanatana Dharma==

==Margas in Sanatana Dharma==

Many texts describe the two primary paths adopted by the Jivatma; one outgoing and worldly where the Jivatma gathers the experience of samsara through the [[Pravrtti (प्रवृत्तिः)|Pravrtti]] Marga and the second being [[Nivrtti (निवृत्तिः)|Nivrtti]] Marga the inward or the returning path, where the Jivatma explores internally for the Self, the Eternal. It should be noted here that whatever be the siddhantas or thought ways (the three main being Advaita, Dvaita or Vishisthaadvaita) the goal of all philosophical pathways is to attain or be in union with the Eternal, Supreme Brahman. <ref name=":022" /> Many Sampradayas have evolved over time however, their common goal has been to achieve union with the Brahman.

Many texts describe the two primary paths adopted by the Jivatma; one outgoing and worldly where the Jivatma gathers the experience of samsara through the [[Pravrtti (प्रवृत्तिः)|Pravrtti]] Marga and the second being [[Nivrtti (निवृत्तिः)|Nivrtti]] Marga the inward or the returning path, where the Jivatma explores internally for the Self, the Eternal. It should be noted here that whatever be the siddhantas or thought ways (the three main being Advaita, Dvaita or Vishisthaadvaita) the goal of all philosophical pathways is to attain or be in union with the Eternal, Supreme Brahman. <ref name=":022" /> Many Sampradayas have evolved over time however, their common goal has been to achieve union with the Brahman.