Changes

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 Veda pramana, 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 question arising therein can be resolved. However, as the socio-economic changes are happening, 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. Plastic items and their merits of usage are not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers or vessals are explicitly mentioned and found to be used in archaeological evidences. In such cases the decisions of the Dharma Parishads are accepted as pramanas. Questions like is the dana of a plastic item bringing the donor any merit or punya, are to be addressed in the present day.  

Whenever there are no pramanas for a  dharmic point in question then the decisions of Shista Brahmanas are unhesitatingly to be followed. Nannaya, the great poet who translated Mahabharata into Telugu language, pays his respects to the Vidvat Parishad before whom his literary work was presented for evaluation. Parishads have played an important role as quality control and regulatory bodies in the ancient days.  

Whenever there are no pramanas for a  dharmic point in question then the decisions of Shista Brahmanas are unhesitatingly to be followed. Nannaya, the great poet who translated Mahabharata into Telugu language, pays his respects to the Vidvat Parishad before whom his literary work was presented for evaluation. Parishads have played an important role as quality control and regulatory bodies in the ancient days.  

'''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>

=== आत्मनः प्रमाणम् ॥ Atma Pramana ===

=== आत्मनः प्रमाणम् ॥ Atma Pramana ===