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Line 7: − Here below we can see a few instances where such a link between Vedas and Dharma has been expressed.+ − + − + + + + − Vyasa Maharshi mentions them as follows<ref>Srinivacharya. L, (1914) ''Smritichandrika by Devana Bhatta, Samskara Kanda Prathama.'' Mysore: Government Branch Press (Pages 5 to 13)</ref><blockquote>धर्ममूलं वेदमाहुः ग्रन्थराशिमकृत्रिमम्। तद्विदां स्मृतिशीले च साध्वाचारं मनःप्रियम् ॥</blockquote>The Vedas are said to be the source of Dharma, as are the abundance of texts which are not created, along with traditions (based on smrtis) and the virtuous conduct of those who follow Vedas and ultimately on the inner conscience of a human being. + + + + + + + + − === ऋग्वेदः ॥ Rigveda ===+ Line 25:
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Line 49: − === उपनिषदः ॥ Upanishads ===+
Pramanas for Dharma (धर्मप्रमाणानि) (view source)
Revision as of 23:10, 16 December 2019
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The samskrit word veda (वेदः | knowledge, wisdom) is derived from the धातुः (root) विद् (vid) - ज्ञाने (वेत्ति) in the meaning "to know" (Dhatupatha 1064)<ref name=":122" />. Apart from this, Veda is derived from विद् (vid) धातुः with the addition of Bhavarthaka (भावर्थकः), Karmarthaka (कर्मार्थकः) and Karanarthaka (करणार्थकः) "धम" Dhama pratyaya (प्रत्ययः | suffix) to form the meanings "knowledge, pertaining to knowledge and instrument of knowledge" respectively (See Page 2 footnote 1 for further reference).<ref name=":2">Singh, Ahilya. (2010) PhD Thesis Title: [http://shodhganga.inflibnet.ac.in/bitstream/10603/180070/3/03_chapter%201.pdf Pracheen bharat mein aarthik jeevan prarambh se vaidik kaal tak.] V. B. S. Purvanchal University.</ref><blockquote>वेद्यन्ते ज्ञाप्यन्ते धर्मादिपुरुशार्थचतुष्ठयोपाया येन स वेदः। vedyante jñāpyante dharmādipuruśārthacatuṣṭhayopāyā yena sa vedaḥ।</blockquote>Meaning: That which is the means for obtaining the knowledge of Dharma and other (अर्थः ॥ Artha, कामः ॥ Kama and मोक्षः ॥ Moksha) purusharthas is called Veda.<ref name=":2" /> Thus, the inseparable link between Dharma and Vedas is well established by scholars in many instances.
The samskrit word veda (वेदः | knowledge, wisdom) is derived from the धातुः (root) विद् (vid) - ज्ञाने (वेत्ति) in the meaning "to know" (Dhatupatha 1064)<ref name=":122" />. Apart from this, Veda is derived from विद् (vid) धातुः with the addition of Bhavarthaka (भावर्थकः), Karmarthaka (कर्मार्थकः) and Karanarthaka (करणार्थकः) "धम" Dhama pratyaya (प्रत्ययः | suffix) to form the meanings "knowledge, pertaining to knowledge and instrument of knowledge" respectively (See Page 2 footnote 1 for further reference).<ref name=":2">Singh, Ahilya. (2010) PhD Thesis Title: [http://shodhganga.inflibnet.ac.in/bitstream/10603/180070/3/03_chapter%201.pdf Pracheen bharat mein aarthik jeevan prarambh se vaidik kaal tak.] V. B. S. Purvanchal University.</ref><blockquote>वेद्यन्ते ज्ञाप्यन्ते धर्मादिपुरुशार्थचतुष्ठयोपाया येन स वेदः। vedyante jñāpyante dharmādipuruśārthacatuṣṭhayopāyā yena sa vedaḥ।</blockquote>Meaning: That which is the means for obtaining the knowledge of Dharma and other (अर्थः ॥ Artha, कामः ॥ Kama and मोक्षः ॥ Moksha) purusharthas is called Veda.<ref name=":2" /> Thus, the inseparable link between Dharma and Vedas is well established by scholars in many instances.
Many scholars have debated as to what is the source and pramana 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, social conduct of human beings. In this article we deal with establishing the roots of Dharmas to be Vedas and vaidika vangmaya.
== धर्मप्रमाणानि ॥ Pramanas for Dharma ==
== धर्मप्रमाणानि ॥ Pramanas for Dharma ==
Many Sanatana Dharma texts proclaim that Vedas are the basis of Dharma. It may be noted that the following sources have been accepted as the pramanas for Dharma
Many Sanatana Dharma texts proclaim that Vedas are the basis of Dharma. These texts being the oldest with no precedents, it is accepted with authority and respect by every follower of the concept of Dharma. Vyasa Maharshi's sayings as mentioned in Smrtichandrika are as follows<ref name=":4">Srinivacharya. L, (1914) ''Smritichandrika by Devana Bhatta, Samskara Kanda Prathama.'' Mysore: Government Branch Press (Pages 5 to 13)</ref> <blockquote>धर्ममूलं वेदमाहुः ग्रन्थराशिमकृत्रिमम्। तद्विदां स्मृतिशीले च साध्वाचारं मनःप्रियम् ॥</blockquote>The Vedas are said to be the source of Dharma, as are the abundance of texts which are not created (apaurusheya), along with traditions (based on smrtis) and the virtuous conduct of those who follow Vedas and ultimately the source of Dharma also lies in the inner conscience of a human being.
* वेदः ॥ the Vedic (and Smrti) texts
Following Vyasa Maharshi's words the following sources have been accepted as the pramanas for Dharma
* वेदः ॥ the Vedic texts
* स्मृतिः ॥the Smrti texts
* साध्वाचारम् ॥ the virtuous conduct of those who follow the Veda
* साध्वाचारम् ॥ the virtuous conduct of those who follow the Veda
* मनःप्रियम् ॥ the inner call of the person
* मनःप्रियम् ॥ the inner call of the person
=== शिष्टाचारः ॥ Shistachara ===
Manu defines who a शिष्टाचारः or a person of virtuous conduct is, as follows<ref name=":4" /><blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)</blockquote>Those who have thoroughly studied the Dharmashastras, well-versed in the Vedas and vedangas, and leading a life according to the prescribed way laid down in the Shrutis are to be known as qualified persons of virtuous conduct or Shista Brahmanas (शिष्टा ब्राह्मणा-s).<ref>Pt. Manmath Nath Dutt, (1979) ''The Dharmashastra, Hindu Religious Codes, English Translation and Text. Volume 5.'' New Delhi: Cosmo Publications (Page 436)</ref>
'''Udaharana''': It is further debated that if one who follows the activities as given by the Vedas and one who knows the Vedas (वेदविद्) becomes the pramana or standard for Shistachara, then even the (unlawful) living of Ahalya and Tara with Indra and Chandra respectively is be called as virtuous conduct (इन्द्रचन्द्रादेरहल्यातारादिगमनमपि प्रमाणं स्यात् किम्?) That is not the case. Then how is Aachara pramana (कथमाचारप्रामाण्यम्?) to be determined?
'''Hetu''': In the case of knowing Aachara pramana, even though deviations from Dharma are observed in examples such as that seen with Ahalya and Tara with Indra and Chandra respectively, Gautama this as follows<blockquote>दृष्टो धर्मव्यतिक्रमः साहसं च महतां ॥ (Gaut. Dhar. Sutr. 1.1.3)<ref>Gautama [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%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 Dharmasutras]</ref> (तेषां तेजोविशेषेण प्रत्यवायो न विद्यते।)</blockquote>
=== धर्मस्थानानि ॥ Dharmasthanas ===
Yajnavalkya smrti summarizes it comprehensively, <blockquote>पुराणन्यायमीमांसाधर्मशास्त्राङ्गमिश्रिताः । वेदाः स्थानानि विद्यानां धर्मस्य च चतुर्दश ।। ३ ।। (Yajn. Smrt. 1.3)<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%89%E0%A4%AA%E0%A5%8B%E0%A4%A6%E0%A5%8D%E0%A4%98%E0%A4%BE%E0%A4%A4%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Achara-adhyaya Upodghata-prakarana])</ref></blockquote>Puranas including the Brahma purana and others, Nyaya including Tarkashastra, Mimamsa which involves discussion about the content of Vedas, Dharmashastras include the Manu and other Smrtis, Angas include the Shad Vedangas, and Vedas - these are the fourteen vidyasthanas and dharma-sthanas.
Yajnavalkya smrti summarizes it comprehensively, <blockquote>पुराणन्यायमीमांसाधर्मशास्त्राङ्गमिश्रिताः । वेदाः स्थानानि विद्यानां धर्मस्य च चतुर्दश ।। ३ ।। (Yajn. Smrt. 1.3)<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%89%E0%A4%AA%E0%A5%8B%E0%A4%A6%E0%A5%8D%E0%A4%98%E0%A4%BE%E0%A4%A4%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Achara-adhyaya Upodghata-prakarana])</ref></blockquote>Puranas including the Brahma purana and others, Nyaya including Tarkashastra, Mimamsa which involves discussion about the content of Vedas, Dharmashastras include the Manu and other Smrtis, Angas include the Shad Vedangas, and Vedas - these are the fourteen vidyasthanas and dharma-sthanas.
== ऋग्वेदः ॥ Rigveda ==
A word whose exact meaning cannot be given in English or any other language, Dharma appears to be used in Rigveda as an adjective or noun in the form of dharman (धर्मन्) in neuter gender. The word is clearly derived from dhatu धृञ् (in the meaning धारणे) meaning - "to uphold, to support, to nourish".<ref name=":3">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref>
A word whose exact meaning cannot be given in English or any other language, Dharma appears to be used in Rigveda as an adjective or noun in the form of dharman (धर्मन्) in neuter gender. The word is clearly derived from dhatu धृञ् (in the meaning धारणे) meaning - "to uphold, to support, to nourish".<ref name=":3">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref>
* Dharma is used in the sense of - 'upholder or supporter or sustainer' as in Rigveda (1.187.1 and 10.92.2 and 10.21.3)<ref name=":3" />
* Dharma is used in the sense of - 'upholder or supporter or sustainer' as in Rigveda (1.187.1 and 10.92.2 and 10.21.3)<ref name=":3" />
Aitareya Brahmana mentions a whole body of religious duties associated with Dharma.
Aitareya Brahmana mentions a whole body of religious duties associated with Dharma.
== स्मृतिः॥ Smrtis ==
Smrtis are the Dharmashastra granthas, given by seers as the 'remembered texts'. They are also texts which among many things mostly discuss the dharmas to be followed by people.
Smrtis are the Dharmashastra granthas, given by seers as the 'remembered texts'. They are also texts which among many things mostly discuss the dharmas to be followed by people.
Atri Smrti attributes the highest position of a Guru (गुरुः । teacher) to Vedas<ref name=":03" /><blockquote>नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 5.148)</blockquote><blockquote>nāsti vedāt paraṃ śāstraṃ, nāsti mātu:samo guru: || (Atri. Smri. 5.148)</blockquote>Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child).
Atri Smrti attributes the highest position of a Guru (गुरुः । teacher) to Vedas<ref name=":03" /><blockquote>नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 5.148)</blockquote><blockquote>nāsti vedāt paraṃ śāstraṃ, nāsti mātu:samo guru: || (Atri. Smri. 5.148)</blockquote>Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child).
== उपनिषदः ॥ Upanishads ==
Chandogya Upanishad - peculiar duties of asramas and dharma came to mean 'duties and privileges of a person as a member of the Aryan community, as a member of the one of the varnas or as in a particular stage of life.
Chandogya Upanishad - peculiar duties of asramas and dharma came to mean 'duties and privileges of a person as a member of the Aryan community, as a member of the one of the varnas or as in a particular stage of life.