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===  Manusmriti ===

===  Manusmriti ===

Manusmriti has attached great importance to the Vedas and advocates primarily that the source of Dharma are the Vedas. <blockquote>वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनां आत्मनस्तुष्टिरेव च । । २.६ । । (Manu. Smri. 2.6)<ref name=":0">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref><ref>Kumar, S. (1996). ''The Vishuddha Manusmriti.'' Delhi:Arsh Sahitya Prachar Trust.</ref></blockquote><blockquote>Meaning: Indeed ! Vedas are the source of all Dharmas. Secondly its source is attributed to tradition and the virtuous conduct of those who follow the Veda, thirdly, to the customs of holy men and finally आत्मनस्तुष्टिः or satisfaction of the inner self.<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref><ref name=":03">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref></blockquote><blockquote>धर्मजिज्ञासानां प्रमाणं परमं श्रुतिः ॥ (Manu. Smri. 2.3)<ref name=":0" /></blockquote><blockquote>Meaning : For those greatly interested seekers of Dharma, the Vedas (Shrutis) are the highest authorities.<ref name=":03" /></blockquote>That the Vedas are the very treasure house of all Dharma, i.e. religion, morality, righteousness, and good conduct, was unequivocally and unquestionably proclaimed by Manu, the first Law-giver after the Vedas as follows<blockquote>बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम् । तस्मादेतत्परं मन्ये यज्जन्तोरस्य साधनम् । । १२.९९ । । (Manu. Smri. 12.99)<ref name=":222">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>Meaning: The eternal Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings (यज्जन्तः) regard Vedas as their supreme authoritative instrument in achieving it.</blockquote>

Manusmriti has attached great importance to the Vedas and advocates primarily that the source of Dharma are the Vedas. <blockquote>वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनां आत्मनस्तुष्टिरेव च । । २.६ । । (Manu. Smri. 2.6)<ref name=":0">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref><ref name=":1">Kumar, S. (1996). ''The Vishuddha Manusmriti.'' Delhi:Arsh Sahitya Prachar Trust.</ref></blockquote><blockquote>Meaning: Indeed ! Vedas are the source of all Dharmas. Secondly its source is attributed to tradition and the virtuous conduct of those who follow the Veda, thirdly, to the customs of holy men and finally आत्मनस्तुष्टिः or satisfaction of the inner self.<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref><ref name=":03">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref></blockquote><blockquote>धर्मजिज्ञासानां प्रमाणं परमं श्रुतिः ॥ (Manu. Smri. 2.3)<ref name=":0" /></blockquote><blockquote>Meaning : For those greatly interested seekers of Dharma, the Vedas (Shrutis) are the highest authorities.<ref name=":03" /></blockquote>That the Vedas are the very treasure house of all Dharma, i.e. religion, morality, righteousness, and good conduct, was unequivocally and unquestionably proclaimed by Manu, the first Law-giver after the Vedas as follows<blockquote>बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम् । तस्मादेतत्परं मन्ये यज्जन्तोरस्य साधनम् । । १२.९९ । । (Manu. Smri. 12.99)<ref name=":222">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>Meaning: The eternal Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings (यज्जन्तः) regard Vedas as their supreme authoritative instrument in achieving it.</blockquote>

=== Yajnavalkya Smriti ===

=== Yajnavalkya Smriti ===

== Mahabharata ==

== Mahabharata ==

Maharshi Vedavyasa in Mahabharata extols that Vedas are the path of life for all beings.  <blockquote>अनादिनिधनानित्या, वागुत्सृष्टा स्वयम्भुवा | आदौ वेदमयी दिव्या, यत: सर्वा: प्रवृत्तय: || (Maha. 12.232.24)<ref>Shri Mahabharatam ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Shanti Parva])</ref></blockquote><blockquote>Meaning : In the beginning of Sristi, the self existent Creator, revealed the Eternal and Divine Vedas, as they are they show the path for all activities of every being.<ref name=":03" /></blockquote>

Maharshi Vedavyasa in Mahabharata extols that Vedas are the path of life for all beings.  <blockquote>अनादिनिधनानित्या, वागुत्सृष्टा स्वयम्भुवा | आदौ वेदमयी दिव्या, यत: सर्वा: प्रवृत्तय: || (Maha. Shan. 232.24)<ref>Shri Mahabharatam ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Shanti Parva])</ref></blockquote><blockquote>Meaning : In the beginning of Sristi, the self existent Creator, revealed the Eternal and Divine Vedas, as they are they show the path for all activities of every being.<ref name=":03" /></blockquote>

== Shad Darshanas ==

== Shad Darshanas ==

It is to be noted that five of the six darshana shastras, namely Saankhya, Vaiseshika, Nyaya, Mimaamsa (purva and uttara) and Yoga are deeply rooted on vedic principles, hence called Astika darshanas. Charvaka or lokayuta is the only darshana which does not accept vedas as source of knowledge, hence called as Nastika darshana.   

It is to be noted that five of the Shad Darshana shastras, namely Saankhya, Vaiseshika, Nyaya, Mimaamsa (purva and uttara) and Yoga are deeply rooted on vedic principles, hence called Astika darshanas according to many scholars, though some believe that Samkhya is not an Astika Darshana. Charvaka or lokayuta is the only darshana which does not accept vedas as source of knowledge, hence called as Nastika darshana.   

=== Nyaya Darshana ===

=== Nyaya Darshana ===

== Dharma ==

== Dharma ==

Mahabharata which is acclaimed as the मानव कर्तव्य शास्त्र || Manava kartavya sastra, has a discussion of this topic in the form of conversation between Yudhistira and Bhishma thus (Mahabharata Vol 5 Page 323)<ref>Shastri. Pt Ramnarayan. (1955). ''[https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n321/mode/2up Mahabharata Vol.5].'' Gorakhpur:Gita Press.</ref>,<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति  ॥(Maha. Shanti. 109. 9)</blockquote><blockquote>प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥  (Maha. Shanti. 109. 11)</blockquote><blockquote>tādṛśo'yamanupraśno yatra dharmaḥ sudurlabhaḥ | duṣkaraḥ pratisaṃkhyātuṃ tatkenātra vyavasyati || (Maha. Shanti. 109.9)</blockquote><blockquote>prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam | yaḥ syātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ || (Maha. Shanti. 109.11)</blockquote><blockquote>Meaning : It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which helps ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.</blockquote><blockquote>धारणाद् धर्म इत्याहुर्धर्मो धारयते प्रजाः | यत् स्याद् धारणसंयुक्तं स धर्म इति निश्चयः || (Maha. Karna. 69-58)</blockquote><blockquote>dhāraṇād dharma ityāhurdharmo dhārayate prajāḥ | yat syād dhāraṇasaṃyuktaṃ sa dharma iti niścayaḥ || (Maha. Karna. 69-58)</blockquote><blockquote>Meaning : The above verse eulogizes Dharma as follows  Dharma sustains the society, Dharma maintains the social order, Dharma ensures the well being and progress of humanity, Dharma is surely that which fulfills these objectives</blockquote>Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in God and heaven to attain मोक्ष || moksha (eternal bliss).  The necessity of scrupulous practice of Dharma is forcefully expressed in Manusmriti thus:<blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः | तस्माध्दर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत्  || (Manu 6-11-15)</blockquote><blockquote>dharma eva hato hanti dharmo rakṣati rakṣitaḥ | tasmādhdarmo na hantavyo mā no dharmo hato'vadhīt || (Manu 6-11-15)</blockquote><blockquote>Meaning : Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.</blockquote>

Mahabharata which is acclaimed as the मानव कर्तव्य शास्त्र || Manava kartavya sastra, has a discussion of this topic in the form of conversation between Yudhistira and Bhishma thus (Mahabharata Vol 5 Page 323)<ref>Shastri. Pt Ramnarayan. (1955). ''[https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n321/mode/2up Mahabharata Vol.5].'' Gorakhpur:Gita Press.</ref>,<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति  ॥(Maha. Shanti. 109. 9)</blockquote><blockquote>प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥  (Maha. Shanti. 109. 11)</blockquote><blockquote>tādṛśo'yamanupraśno yatra dharmaḥ sudurlabhaḥ | duṣkaraḥ pratisaṃkhyātuṃ tatkenātra vyavasyati || (Maha. Shanti. 109.9)</blockquote><blockquote>prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam | yaḥ syātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ || (Maha. Shanti. 109.11)</blockquote><blockquote>Meaning : It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which helps ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.</blockquote><blockquote>धारणाद् धर्म इत्याहुर्धर्मो धारयते प्रजाः | यत् स्याद् धारणसंयुक्तं स धर्म इति निश्चयः || (Maha. Karna. 69-58)</blockquote><blockquote>dhāraṇād dharma ityāhurdharmo dhārayate prajāḥ | yat syād dhāraṇasaṃyuktaṃ sa dharma iti niścayaḥ || (Maha. Karna. 69-58)</blockquote><blockquote>Meaning : The above verse eulogizes Dharma as follows  Dharma sustains the society, Dharma maintains the social order, Dharma ensures the well being and progress of humanity, Dharma is surely that which fulfills these objectives</blockquote>Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in God and heaven to attain मोक्ष || moksha (eternal bliss).   

 

The necessity of scrupulous practice of Dharma is forcefully expressed in Manusmriti thus:<blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः | तस्माध्दर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत्  || (Manu 6-11-15)<ref name=":1" /></blockquote><blockquote>dharma eva hato hanti dharmo rakṣati rakṣitaḥ | tasmādhdarmo na hantavyo mā no dharmo hato'vadhīt || (Manu 6-11-15)</blockquote><blockquote>Meaning : Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.</blockquote>

== सम्वाद || Discussion ==

== सम्वाद || Discussion ==

There are different versions and ways in which many slokas and mantras have been interpreted by different scholars across ages.  Enforcement of Dharma was of prime importance since Vedic era.   

There are different versions and ways in which many slokas and mantras have been interpreted by different scholars across ages.  Enforcement of Dharma was of prime importance since Vedic era.   

== References ==

== References ==