4,485
edits
Changes
Jump to navigation
Jump to search
Line 30:
Line 30: − # Gratitude (कृतज्ञता) + Line 100:
Line 100: − + − === कृतज्ञता || Gratitude === − To have a feeling of gratitude towards people and other living beings who have been helpful to us, is another value of our national life. It is this feeling which is the basis of the custom of worshipping animals, plants as also Ayudha Pooja, i.e. worshipping, one day in year, all the implements or instruments through which we earn our livelihood. It is the same feeling of Krtajnata that also led to the prohibition of slaughter of cows, calves, oxen and bullocks. Because cows give milk that sustains us from childhood till death. This is one of the reason that the cow is worshipped as 'Gomata' (Mother Cow). In fact, Kautilya in his Arthashastra has made a specific provision banning cow slaughter. It reads,<blockquote>वत्सो वृषो धेनुश्चैषामवध्याः | ''vatso vr̥ṣo dhenuścaiṣāmavadhyāḥ |''</blockquote>Meaning: Cattle such as calves, bulls or cows, shall not be slaughtered. − − The Yajnavalkya Smrti has also declared Govadha (killing of a cow) as an offence.<ref name=":2" /> <blockquote>गोवधो व्रात्यता स्तेयं ऋणानां चानपाक्रिया । अनाहिताग्नितापण्य विक्रयः परिदेवनम् । । ३.२३४ । ।<ref>Yajnavalkya Smrti, Prayashchitta Adhyaya, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%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 Prayashchitta Prakarana.]</ref></blockquote><blockquote>''govadho vrātyatā steyaṁ r̥ṇānāṁ cānapākriyā । anāhitāgnitāpaṇya vikrayaḥ paridevanam । । 3.234 । ।''</blockquote>Another concept that emanates from this basic value of life evolved as part of Dharma is the concept of Rna or Pious Obligations. The Vedas laid down that every individual should discharge three pious obligations namely, − # Towards God (Devaruna) − # Towards Parents (Pitruruna) − # Towards Rishis (Rishi Runa) − In that every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. Thus the directive to every individual to discharge the four pious obligations is one of the most important values of life which forms part of 'Dharma'. Subsequently, Vyasa added the fourth pious obligation namely towards Human Society (Manavaruna). Thus, the method by which the [[Rna (ऋणम्)|four pious obligations]] were required to be discharged were also indicated. It is on account of this pious obligation, Service and Sacrifice (Seva and Tyaga) have become our National Ideals.<ref name=":2" /> − Line 119:
Line 110: + + + + + + + +
Values Based On Dharma (धर्माधिष्ठितगुणाः) (view source)
Revision as of 18:48, 18 August 2020
, 18:48, 18 August 2020→कृतज्ञता || Gratitude: Editing
# Respect for Womanhood (स्त्रीत्वसत्कारः)
# Respect for Womanhood (स्त्रीत्वसत्कारः)
# Equality (समानता)
# Equality (समानता)
# Compassion (करुणा)
# Compassion (करुणा)
# Simple Living reflecting sparing use of Natural Resources
# Simple Living reflecting sparing use of Natural Resources
# Gratitude (कृतज्ञता)
# Service To Others (सेवा परोपकारः च |)
# Service To Others (सेवा परोपकारः च |)
# Sacrifice (त्यागः)
# Sacrifice (त्यागः)
In fact, the Vyasa Smrti expressly provided that if at all there seems to be a conflict between the provisions in the vedas (shruti) and those in smrtis or puranas (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smrtis or custom, which ran counter to the Shruti were to be regarded as invalid being opposed to the Shruti. The directive to set aside things inconsistent with Dharma, which alone is of eternal value is mentioned in Manusmrti as follows,<ref name=":2" /><blockquote>परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च । । ४.१७६ । ।<ref>Manusmrti, [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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''parityajēdarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhōdarkaṁ lōkasaṁkruṣṭaṁ ēva ca । । 4.176 । ।''</blockquote>Meaning: Discard wealth (artha) or desire (kama) if it is contrary to Dharma, as also any usage, custom or rule regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation.
In fact, the Vyasa Smrti expressly provided that if at all there seems to be a conflict between the provisions in the vedas (shruti) and those in smrtis or puranas (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smrtis or custom, which ran counter to the Shruti were to be regarded as invalid being opposed to the Shruti. The directive to set aside things inconsistent with Dharma, which alone is of eternal value is mentioned in Manusmrti as follows,<ref name=":2" /><blockquote>परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च । । ४.१७६ । ।<ref>Manusmrti, [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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''parityajēdarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhōdarkaṁ lōkasaṁkruṣṭaṁ ēva ca । । 4.176 । ।''</blockquote>Meaning: Discard wealth (artha) or desire (kama) if it is contrary to Dharma, as also any usage, custom or rule regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation.
At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations, trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations raised its ugly head and the detrimental practice of untouchability with all its degrading implications came into existence. However, social reformers have fought against these evils which were afflicting society. And in spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for it unitedly.<ref name=":2" />
At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations, trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations raised its ugly head and the detrimental practice of untouchability with all its degrading implications came into existence. However, social reformers have fought against these evils which were afflicting society. And in spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for it unitedly.<ref name=":2" />
=== करुणा || Compassion<ref name=":2" /> ===
=== करुणा || Compassion<ref name=":2" /> ===
To have compassion towards all living beings, including human beings is considered as the root of Dharma. Everyone was asked to look towards other living beings as one's own Self ie. आत्मवत् सर्वभूतानाम् | ''ātmavat sarvabhūtānām''. The Smrtis even declared cruelty to animals as a punishable offence. In fact, there was a custom to give a weekly holiday to bullocks. Epitomizing this virtue of Karuna, in the Mahabharata, Raja Rantideva declares,<blockquote>कामये दुःखतप्तानां प्राणिनामार्तिनाशनम् | ''kāmaye duḥkhataptānāṁ prāṇināmārtināśanam |''</blockquote>Meaning: My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.
To have compassion towards all living beings, including human beings is considered as the root of Dharma. Everyone was asked to look towards other living beings as one's own Self ie. आत्मवत् सर्वभूतानाम् | ''ātmavat sarvabhūtānām''. The Smrtis even declared cruelty to animals as a punishable offence. In fact, there was a custom to give a weekly holiday to bullocks. Epitomizing this virtue of Karuna, in the Mahabharata, Raja Rantideva declares,<blockquote>कामये दुःखतप्तानां प्राणिनामार्तिनाशनम् | ''kāmaye duḥkhataptānāṁ prāṇināmārtināśanam |''</blockquote>Meaning: My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.
Swami Vivekananda who rejuvenated and propagated the greatness of Dharma also declared that only 'Sacrifice' brings harmony and real happiness. The life of Mahatma Gandhi has been the manifestation of the above principle. He said,<blockquote>''Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary restriction of wants. This alone promotes real happiness and contentment.''</blockquote><blockquote>''A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes hindrance instead of help. Therefore, the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs must meet at a certain point a dead stop, before it degenerates into physical voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity on which all his energies should be concentrated.''</blockquote>Also, having seen the disastrous consequences of over exploiting natural resources, the world is awakening now. There is a great movement for preserving and protecting natural resources. And we have to fall back on the directive in the Ishavasyopanishad in order to ensure justice to posterity.<ref name=":2" />
Swami Vivekananda who rejuvenated and propagated the greatness of Dharma also declared that only 'Sacrifice' brings harmony and real happiness. The life of Mahatma Gandhi has been the manifestation of the above principle. He said,<blockquote>''Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary restriction of wants. This alone promotes real happiness and contentment.''</blockquote><blockquote>''A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes hindrance instead of help. Therefore, the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs must meet at a certain point a dead stop, before it degenerates into physical voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity on which all his energies should be concentrated.''</blockquote>Also, having seen the disastrous consequences of over exploiting natural resources, the world is awakening now. There is a great movement for preserving and protecting natural resources. And we have to fall back on the directive in the Ishavasyopanishad in order to ensure justice to posterity.<ref name=":2" />
=== कृतज्ञता || Gratitude ===
To have a feeling of gratitude towards people and other living beings who have been helpful to us, is another value of our national life. It is this feeling which is the basis of the custom of worshipping animals, plants as also Ayudhas ie. all the implements or instruments through which we earn our livelihood that is observed once in a year on the day of Ayudha Pooja. It is the same feeling of Krtajnata that also led to the prohibition of slaughter of cows, calves, oxen and bullocks. Because, cows give milk that sustains us from childhood till death. This is one of the reasons that the cow is worshipped as 'Gomata' (Mother Cow). In fact, Kautilya in his Arthashastra has made a specific provision banning cow slaughter. It reads,<blockquote>वत्सो वृषो धेनुश्चैषामवध्याः | ''vatso vr̥ṣo dhenuścaiṣāmavadhyāḥ |''</blockquote>Meaning: Cattle such as calves, bulls or cows, shall not be slaughtered.
The Yajnavalkya Smrti has also declared Govadha (killing of a cow) as an offence.<ref name=":2" /> <blockquote>गोवधो व्रात्यता स्तेयं ऋणानां चानपाक्रिया । अनाहिताग्नितापण्य विक्रयः परिदेवनम् । । ३.२३४ । ।<ref>Yajnavalkya Smrti, Prayashchitta Adhyaya, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%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 Prayashchitta Prakarana.]</ref></blockquote><blockquote>''govadho vrātyatā steyaṁ r̥ṇānāṁ cānapākriyā । anāhitāgnitāpaṇya vikrayaḥ paridevanam । । 3.234 । ।''</blockquote>Another concept that emanates from this virtue of Krtajnata, that evolved as part of Dharma, is the concept of Rna or Pious Obligations. The Vedas laid down that every individual should discharge three pious obligations. Namely,
# Deva Rna (Towards the Supreme Being)
# Pitru Rna (Towards Parents/ancestors)
# Rishi Rna (Towards Rishis)
As per this concept of Rna, every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. Thus, the directive to every individual to discharge the pious obligations is one of the most important values of life which forms a part of 'Dharma'. Subsequently, Maharshi Vyasa added the fourth pious obligation towards Human Society, namely, Manava Rna. And the method by which the [[Rna (ऋणम्)|four pious obligations]] were required to be discharged were also indicated. This elaborated separately in the article titled 'Rna'. In fact, it is on account of this pious obligation that Seva and Tyaga ie. Service and Sacrifice have become our National Ideals.<ref name=":2" />
=== सेवा परोपकारः च || Service To Others<ref name=":2" /> ===
=== सेवा परोपकारः च || Service To Others<ref name=":2" /> ===