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==== शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas ====

==== शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas ====

Manusmrti reiterates the importance of respecting Shistas.<blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)<ref name=":222" /></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>

Manusmrti reiterates the importance of Shistas and their exceptional qualities.<blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)<ref name=":222" /></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>

=== आचारप्रमाणम् ॥ Achara Pramana ===

=== आचारप्रमाणम् ॥ Achara Pramana ===

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?

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 what Aachara pramanas are, 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) इति। साहसं परशुरामादेः मातुः शिरछेदादि। </blockquote>Meaning : Bigger instances of transgression of dharma and bold adventurous acts are observed such as the beheading of Parashurama's mother. But such instances not diminish their greatness owing to their glorious deeds.

In the case of knowing what Aachara pramanas are, 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) इति। साहसं परशुरामादेः मातुः शिरछेदादि। </blockquote>Meaning : Bigger instances of transgression of dharma and bold adventurous acts are observed such as the beheading of Parashurama's mother. But such instances not diminish their greatness owing to their glorious deeds.

Similar lines were expressed in Bhagavata Purana as follows<blockquote>धर्मव्यतिक्रमो दृष्ट ईश्वराणां च साहसम् ।  तेजीयसां न दोषाय वह्नेः सर्वभुजो यथा ॥ ३० ॥  </blockquote><blockquote>नैतत्समाचरेज्जातु मनसापि ह्यनीश्वरः ।  विनश्यत्याचरन्मौढ्याद् यथारुद्रोऽब्धिजं विषम् ॥ ३१ ॥</blockquote><blockquote>ईश्वराणां वचः सत्यं तथैवाचरितं क्वचित् । तेषां यत् स्ववचोयुक्तं बुद्धिमांस्तत् समाचरेत् ॥ ३२ ॥</blockquote><blockquote>कुशलाचरितेनैषां इह स्वार्थो न विद्यते । विपर्ययेण वानर्थो निरहङ्‌कारिणां प्रभो ॥ ३३ ॥ (Bhag. Pura. 10.1.30-33)<ref>Bhagavata Purana (Skanda 10 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Purvardha Adhyaya 33])</ref></blockquote>Transgressing the limits of dharma and over-adventurous acts are found to have been committed by mighty divine beings. But that does not amount to a blemish for those glorious beings, just as the fire having numerous flames (which does not get polluted by consuming impure things). These (transgressive) acts should not be committed even mentally by those beings who are not divine. Such people meet with destruction (people who transgress dharma) just like a person, other than Rudra, who swallows the poison that arose by the churning of the ocean. The words of those having divine wisdom are irrefutably truth and authoritative but their actions may be emulated only at certain times. A prudent and intelligent person should follow the actions of such virtuous men only when consistent with their own personal precepts. Such authoritative persons who are devoid of ahamkara (ego) have no selfish ends for they work for the welfare of others and gain nothing by acting on the contrary.<ref>Bhagavata Purana, English Translation. Volume 5 Delhi : Motilal Banarsidass. Pvt. Ltd. (Page 1463)</ref>

Similar lines were expressed in Bhagavata Purana as follows<blockquote>धर्मव्यतिक्रमो दृष्ट ईश्वराणां च साहसम् ।  तेजीयसां न दोषाय वह्नेः सर्वभुजो यथा ॥ ३० ॥  </blockquote><blockquote>नैतत्समाचरेज्जातु मनसापि ह्यनीश्वरः ।  विनश्यत्याचरन्मौढ्याद् यथारुद्रोऽब्धिजं विषम् ॥ ३१ ॥</blockquote><blockquote>ईश्वराणां वचः सत्यं तथैवाचरितं क्वचित् । तेषां यत् स्ववचोयुक्तं बुद्धिमांस्तत् समाचरेत् ॥ ३२ ॥</blockquote><blockquote>कुशलाचरितेनैषां इह स्वार्थो न विद्यते । विपर्ययेण वानर्थो निरहङ्‌कारिणां प्रभो ॥ ३३ ॥ (Bhag. Pura. 10.1.30-33)<ref>Bhagavata Purana (Skanda 10 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Purvardha Adhyaya 33])</ref></blockquote>Transgressing the limits of dharma and over-adventurous acts are found to have been committed by mighty divine beings. But that does not amount to a blemish for those glorious beings, just as the fire having numerous flames (which does not get polluted by consuming impure things). These (transgressive) acts should not be committed even mentally by those beings who are not divine. Such people meet with destruction (people who transgress dharma) just like a person, other than Rudra, who swallows the poison that arose by the churning of the ocean. The words of those having divine wisdom are irrefutably truth and authoritative but their actions may be emulated only at certain times. A prudent and intelligent person should follow the actions of such virtuous men only when consistent with their own personal precepts. Such authoritative persons who are devoid of ahamkara (ego) have no selfish ends for they work for the welfare of others and gain nothing by acting on the contrary.<ref>Bhagavata Purana, English Translation. Volume 5 Delhi : Motilal Banarsidass. Pvt. Ltd. (Page 1463)</ref>

=== परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===

=== परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===

Formation of a Parishad (a group of people forming a deciding authority) is an important aspect of our present day social fabric as well as the judicial system. We can now see how the pramanas for dharma evolved over time. Initially it was directly Vedas, then Smrtis, followed by practicing seers. As the rshi-parampara started dwindling the words of Shista Brahmanas following dharmik activities were considered as dharma pramanas. Further, in handling exceptional situations wherein the texts were not available the verdict of the Parishad of Shista Brahmanas was considered as authority or dharma pramanas.

Formation of a Parishad (a group of people forming a deciding authority) is an important aspect of our present day social fabric as well as the judicial system. We can now see how the pramanas for dharma evolved over time. Initially it was directly Vedas, then Smrtis, followed by practicing seers. As the rshi-parampara started dwindling the words of Shista Brahmanas following dharmik activities were considered as dharma pramanas. Further, in handling exceptional situations wherein the texts were not available the verdict of the Parishad of Shista Brahmanas was considered as authority or dharma pramanas.

For dharmas which have Vedic and vaidika vangmaya references any questions can be resolved. However, as the socio-economic changes are widely taking place as the yugas are changing, how does one arrive at a pramana for a dharmik point that is not mentioned in vedic or smrti reference? Simply put who in the present era decides about a particular dharmik activity/issue not found in the vedas and dharmashastras? For example, the usage of plastic items for pujas or dharmik activities are not directly mentioned in Vedas or even dharmashastras, as plastic is a product created in the past 50 years. Thus plastic is not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers/vessals are explicitly mentioned. In such cases the decisions of the Dharma Parishads are accepted as pramanas.  

For dharmas which have Vedic and vaidika vangmaya references any questions can be resolved. However, as the socio-economic changes are widely taking place as the yugas are changing, how does one arrive at a pramana for a dharmik point that is not mentioned in vedic or smrti reference? Simply put who in the present era decides about a particular dharmik activity/issue not found in the vedas and dharmashastras? For example, the usage of plastic items for pujas or dharmik activities are not directly mentioned in Vedas or even dharmashastras, as plastic is a product created in the past 50 years. Thus plastic is not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers/vessals are explicitly mentioned. In such cases the decisions of the Dharma Parishads are accepted as pramanas.  

Groups of Shistas formed Parishads which worked selflessly to set the social standards based on existing dharmas given in the Shrutis and Smrtis after due judicious deliberation. Smrtis have taken into account such minute aspects about changing Dharmas and instituted a system of having Parishads as decisive authorities with high standards of quality.  

Groups of Shistas formed Parishads which worked selflessly to set the social standards based on existing dharmas given in the Shrutis and Smrtis after due judicious deliberation. Smrtis have taken into account such minute aspects about changing Dharmas and instituted a system of having Parishads as decisive authorities with high standards of quality.  

The people constituting the Parishad should have exceptional qualities described in the shastras. The concept of Vidvat Parishads led to modern day thesis defence in our education system wherein a thesis is evaluated by a panel of experts in that particular field.  Formation of parishads has extended to other areas where a group of experts in any given field form the Parishad. Manu discusses this aspect as follows<ref name=":4" /><blockquote>अनान्मातेषु धर्मेषु कथं स्यादिति चेद्भवेत् । यं शिष्टा ब्राह्णा भ्रूयुः स धर्मस्स्यादशाङ्केतः।।</blockquote>Meaning: How is the dharma not found in the Vedas dealt with if present? That which the Shishta Brahmanas pronounce is the Dharma without any doubt (in such situation).

The people constituting the Parishad should have exceptional qualities described in the shastras. The concept of Vidvat Parishads led to modern day thesis defence in our education system wherein a thesis is evaluated by a panel of experts in that particular field. Formation of parishads has extended to other areas where a group of experts in any given field form the Parishad. Manu discusses this aspect as follows<ref name=":4" /><blockquote>अनान्मातेषु धर्मेषु कथं स्यादिति चेद्भवेत् । यं शिष्टा ब्राह्णा भ्रूयुः स धर्मस्स्यादशाङ्केतः।। १२.१०८ । । (Manu. Smrt. 12.108)<ref name=":222" /></blockquote>Meaning: How are the dharmas not found in the Vedas dealt with if present? That which the Shishta Brahmanas pronounce is the Dharma without any doubt (in such situation).

 

 

Yajnavalkya mentions that a Parishad could consist of lesser number of Shistas and among them even if one Atmajnani is present his decision is to be accepted and followed as dharma in matters of ambiguity.<blockquote>चत्वारो वेदधर्मज्ञाः परिषत्रैविद्यमेव वा। सा ब्रूते यं स धर्मस्स्यादेको वाऽध्यात्मवित्तमः।।</blockquote>Meaning: That which is pronounced by those who are well-versed either in the Four Vedas and Dharmashastras, or even in three Vedas, or a single Adhyatmavid (Brahmajnani), in a Parishad, is said to be Dharma.  

'''Bodhayana''' also mentions the importance of the Parishad formed with not less than ten people.<ref name=":4" /><blockquote>तदभावे दशावरा परिषत्। तदाभावे श्रुत्याद्यभावे।</blockquote>'''Yajnavalkya''' mentions that a Parishad could consist of lesser number of Shistas and among them even if one Atmajnani is present his decision is to be accepted and followed as dharma in matters of ambiguity.<ref name=":4" /><blockquote>चत्वारो वेदधर्मज्ञाः परिषत्रैविद्यमेव वा। सा ब्रूते यं स धर्मस्स्यादेको वाऽध्यात्मवित्तमः।।</blockquote>Meaning: That which is pronounced by those who are well-versed either in the Four Vedas and Dharmashastras, or even in three Vedas, or a single Adhyatmavid (Brahmajnani), in a Parishad, is said to be Dharma.  

Vasishta clearly spells out that<ref name=":4" /><blockquote>वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्। यस्य प्रमाणं न भवेत्प्रमाणं न तस्य कुर्याद्वचनं प्रमाणम्।।</blockquote>Vedas, smrtis and the advices of dharma and artha are pramanas. Those whose pramanas do not include any of the above pramanas such a person’s words are not to be considered as having any basis or pramanas, and hence should be ignored.

'''Vasishta''' clearly spells out that<ref name=":4" /><blockquote>वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्। यस्य प्रमाणं न भवेत्प्रमाणं न तस्य कुर्याद्वचनं प्रमाणम्।।</blockquote>Vedas, smrtis and the advices of dharma and artha are pramanas. Those whose pramanas do not include any of the above pramanas such a person’s words are not to be considered as having any basis or pramanas, and hence should be ignored.

=== सम्प्रदायोऽपि प्रमाणम् ॥ Sampradaya Pramana ===

=== सम्प्रदायोऽपि प्रमाणम् ॥ Sampradaya Pramana ===

Along with the above Dharma pramanas, Sampradaya also has been considered as pramana in some instances according to Manu. Sampradaya is defined as those aacharas (activities) that have come down traditionally in one’s own community/family. Where there are differences in aacharas according to shastras, that particular sampradaya has to be followed. <blockquote>तथा सम्प्रदायोऽपि कचित्प्रमाणमित्याह मनुः। स्वकुलपरम्परायात आचारः सम्प्रदायः। सोऽपि शास्त्रविप्रतिपत्तौ द्रष्टव्यः। </blockquote><blockquote>येनास्य पितरो याताः येन याताः पितामहाः। तेन यातात्सतां मार्गे तेन गच्छन्नरिष्यति।।</blockquote>Meaning: One always go in the way (follow those acharas) in which the forefathers and grandfathers have travelled.  

Along with the above Dharma pramanas, Sampradaya also has been considered as pramana in some instances according to Manu. Sampradaya is defined as those aacharas (activities) that have come down traditionally in one’s own community/family. Where there are differences in aacharas according to shastras, that particular sampradaya has to be followed.<ref name=":4" /> <blockquote>तथा सम्प्रदायोऽपि कचित्प्रमाणमित्याह मनुः। स्वकुलपरम्परायात आचारः सम्प्रदायः। सोऽपि शास्त्रविप्रतिपत्तौ द्रष्टव्यः। </blockquote><blockquote>येनास्य पितरो याताः येन याताः पितामहाः। तेन यातात्सतां मार्गे तेन गच्छन्नरिष्यति।।</blockquote>Meaning: One always go in the way (follow those acharas) in which the forefathers and grandfathers have traveled.  

The above lines mean that it is better for one to perform the same dharmik activities that were previously followed by one’s forefathers and grandfathers.  

The above lines mean that it is better for one to perform the same dharmik activities that were previously followed by one’s forefathers and grandfathers.  

For example, specific vratas (vows) for deities such as Vishnu and Lakshmi are typically performed in many families as a tradition because their forefathers had performed them in a certain way. Newly-weds perform Satyanarayana vrata in many families in South of India as a tradition, but is widely performed in all regions of Bharat for well-being and auspiciousness at prescribed times.  

For example, specific vratas (vows) for deities such as Vishnu and Lakshmi are typically performed in many families as a tradition because their forefathers had performed them in a certain way. Newly-weds perform Satyanarayana vrata in many families in South of India as a tradition, but is widely performed in all regions of Bharat for well-being and auspiciousness at prescribed times.  

Sumantu reiterates<ref name=":4" /><blockquote>यत्र शास्त्रगतिर्भिन्ना सर्वकर्मसु भारत। उदिते-नुदिते चैव होमभेदो यथा भवेत्।।</blockquote><blockquote>तस्मिन्कुलक्रमायातमाचारं त्वाचरेद्रुधः। स गरीयान्महाबाहो सर्वशास्त्रोदितादपि।।</blockquote>

'''Sumantu''' reiterates<ref name=":4" /><blockquote>यत्र शास्त्रगतिर्भिन्ना सर्वकर्मसु भारत। उदिते-नुदिते चैव होमभेदो यथा भवेत्।।</blockquote><blockquote>तस्मिन्कुलक्रमायातमाचारं त्वाचरेद्रुधः। स गरीयान्महाबाहो सर्वशास्त्रोदितादपि।।</blockquote>

=== धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana ===

=== 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। </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। </blockquote>

=== प्रियमात्मनः ॥ Inner Voice of a Person ===

=== आत्मनः प्रमाणम् ॥ Atma Pramana ===

== धर्मस्थानानि ॥ Dharmasthanas ==

== धर्मस्थानानि ॥ Dharmasthanas ==

Yajnavalkya smrti summarizes all the sources of Dharma 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 all the sources of Dharma 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 including the Manu and other Smrtis, Angas including the Shad Vedangas, and Vedas (four of them) - these are the fourteen vidyasthanas and dharma-sthanas.  

A few examples of how some of the above mentioned texts relate to Dharma are discussed below.  

A few examples of how some of the above mentioned texts relate to Dharma are discussed below.