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Sanatana Dharma (सनातनधर्मः) (view source)
Revision as of 14:50, 12 September 2018
, 14:50, 12 September 2018added content and references
Man (Jiva the seed of Brahman) transmigrates in different forms wandering about in the Universe, as long as he thinks of himself as different from Ishvara or the Supreme. As long as this Avidya continues he wanders in Samsara only attaining moksha from punarjanma (cycle of birth and death) once he realizes his identity with the Paramatma. Shvetashvatara Upanishad summarizes in a single sloka, the reason for punarjanma and the means to end it.<blockquote>सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६ ॥(Shve. Upan. 1.6)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>sarvājīve sarvasaṁsthe br̥hante tasminhaṁso bhrāmyate brahmacakre । pr̥thagātmānaṁ preritāraṁ ca matvā juṣṭastatastenāmr̥tatvameti ॥ 6 ॥(Shve. Upan. 1.6)</blockquote>In the wheel of Brahman, the immense source and support of all Jivas, the Hamsa (the Individual) is made to wander, thinking himself and the director (Ruler) different. United with Him, he attains immortality (Amrtatva)''.''<ref name=":02" />
Man (Jiva the seed of Brahman) transmigrates in different forms wandering about in the Universe, as long as he thinks of himself as different from Ishvara or the Supreme. As long as this Avidya continues he wanders in Samsara only attaining moksha from punarjanma (cycle of birth and death) once he realizes his identity with the Paramatma. Shvetashvatara Upanishad summarizes in a single sloka, the reason for punarjanma and the means to end it.<blockquote>सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६ ॥(Shve. Upan. 1.6)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>sarvājīve sarvasaṁsthe br̥hante tasminhaṁso bhrāmyate brahmacakre । pr̥thagātmānaṁ preritāraṁ ca matvā juṣṭastatastenāmr̥tatvameti ॥ 6 ॥(Shve. Upan. 1.6)</blockquote>In the wheel of Brahman, the immense source and support of all Jivas, the Hamsa (the Individual) is made to wander, thinking himself and the director (Ruler) different. United with Him, he attains immortality (Amrtatva)''.''<ref name=":02" />
===ज्ञानम् || Jnana===
===ज्ञानम् || Jnana===
The knowledge of Vedas, Vedangas, Darshanas all culminate in the Vedanta. All these were summed up together as the Lesser Knowledge (outward and revealed), and the Knowledge of the ONE, is alone considered as supreme and indivisible by virtue of it being an internal experience of Atma. Thus states Mundakopanishad<blockquote>द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4 and 5)<ref>Mundakopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref> </blockquote><blockquote>dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥ tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4 and 5)</blockquote>Two kinds of knowledge are to be known, thus say the knowers of Brahman - Para (परा Supreme) and Apara (अपरा foundational). Apara vidya consists of the four vedas, shiksha, kalpa, vyakarana, nirukta, chandas and jyotisha. The Paravidya, whereby that Eternal is reached. Knowledge of the Brahman (Jnana) is attained by experiencing the Self or Atma which is possible by the removal of Avidya, the root cause of karmic cycle of rebirth.
The knowledge of Vedas, Vedangas, Darshanas all culminate in the Vedanta. All these were summed up together as the Lesser Knowledge (outward and revealed), and the Knowledge of the ONE, is alone considered as supreme and indivisible by virtue of it being an internal experience of Atma. Thus states Mundakopanishad<blockquote>द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4 and 5)<ref>Mundakopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref> </blockquote><blockquote>dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥ tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4 and 5)</blockquote>Two kinds of knowledge are to be known, thus say the knowers of Brahman - Para (परा Supreme) and Apara (अपरा foundational). Apara vidya consists of the four vedas, shiksha, kalpa, vyakarana, nirukta, chandas and jyotisha. The Paravidya, whereby that Eternal is reached. Knowledge of the Brahman (Jnana) is attained by experiencing the Self or Atma which is possible by the removal of Avidya, the root cause of karmic cycle of rebirth.
===मोक्षम् || Moksha===
===मोक्षम् || Moksha===
The development of the Chit aspect of the Jivatma, purification of the Iccha aspect being the main work of the human stage of evolution, the growth of Manas and later of Buddhi marks the journey of the Jivatma towards the gathering of experience. In this stage, Jivatma experiences varied sensations of the outer world, through the Manas receives and organizes the impressions conveyed by the senses. Manas being a slave of Kama, searches for the objects of enjoyment. Soon the Jivatma realises that there is a conflict between the Manas and Kama, that the pleasures longed for by Kama are not always pleasurable. Thwarting objects of pleasure sought by Kama, Manas diverts Iccha (Will) towards discrimination seeking the inner Self and not the sense-born images. This leads to the evolution of Buddhi or intellect and Jivatma endeavors to understand the Self and Non-Self. Realization that the cycle of birth and death is due to his own desires, brings the Jivatma to the threshold of liberation. <blockquote>नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥ (Kath. Upan. 1.2.24)</blockquote><blockquote>nāviratō duścaritānnāśāntō nāsamāhitaḥ । nāśāntamānasō vā'pi prajñānēnainamāpnuyāt ॥ 24 ॥ (Kath. Upan. 1.2.24)</blockquote><blockquote>यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ॥ (Kath. Upan. 1.2.14)</blockquote><blockquote>yadā sarvē pramucyantē kāmā yē'sya hr̥di śritāḥ । atha martyō'mr̥tō bhavatyatra brahma samaśnutē ॥ 14 ॥ (Kath. Upan. 1.2.14)</blockquote>Meaning : When all the desires hiding in his heart are loosened, then the mortal becomes immortal ; here he enjoys Brahman.
According to Brhdaranyaka Upanishad, Jivatma having become tranquil, wise, subdued, dispassionate, enduring and collected, he sees the Self in Self, in all, overcomes all papa, free from passion he comes a Brahman in the world of Brahmaloka. <blockquote>स वा एष महानज आत्माऽजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद ॥ २५ ॥ (Brhd. Upan. 4.4.25)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4 Brahmana 4])</ref></blockquote>So long as the mind is turned towards senses it finds misery, when it turns to understanding the Self, it finds Bliss. Such a man is termed Mukta, and the state Moksha, who has reached the stage of liberation, with the Jnana of Self, free from the cycle of births and deaths, and may or may not be surrounded by the physical conditions.<ref name=":02" />
===वेदप्रमाणत्वम् ॥ The Authority of Vedas===
===वेदप्रमाणत्वम् ॥ The Authority of Vedas===