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Sources of Dharma refer to the Dharmasthanas (Samskrit: धर्मस्थानानि) as exemplified in the vast literary tradition of Bharata, especially Vedas and Vaidika vangmaya. None of the abrahmic faiths, which are now widely prevalent in the world, have such an extensive literary tradition nor the depth of concepts as antique as those advocated in Sanatana Dharma. Bharatavarsha has been the ancient motherland of all dharmas and karmas and we have irrefutable testimonies supporting the same.

Sources of Dharma refer to the Dharmasthanas (Samskrit: धर्मस्थानानि) as exemplified in the vast literary tradition of Bharata, especially Vedas and Vaidika vangmaya. None of the abrahmic faiths, which are now widely prevalent in the world, have such an extensive literary tradition nor the depth of concepts as antique as those advocated in Sanatana Dharma.  

 

Bharatavarsha has been the ancient motherland of all dharmas and karmas and we have irrefutable testimonies supporting this fact. Dharma is a complex concept with extensive application both in mundane and bizzare situations, thus has widespread presence through out our literature.  

Yajnavalkya in his smrtigrantha 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><blockquote>purāṇanyāyamīmāṁsādharmaśāstrāṅgamiśritāḥ । vēdāḥ sthānāni vidyānāṁ dharmasya ca caturdaśa ।। 3 ।। (Yajn. Smrt. 1.3)</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.

Yajnavalkya in his smrtigrantha 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><blockquote>purāṇanyāyamīmāṁsādharmaśāstrāṅgamiśritāḥ । vēdāḥ sthānāni vidyānāṁ dharmasya ca caturdaśa ।। 3 ।। (Yajn. Smrt. 1.3)</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.

That the Vedas are the root material for Dharma, Karma  (Yajnas) and Upasana has well been advocated by many seers of olden and modern days. The Vedas do not contain positive precepts (vidhis) on matters of dharma in an interconnected manner, rather they give incidental references to various topics pertaining to moral and social order. Vedas have in different passages shed light on marriage and different kinds of marriage, varna-ashrama dharmas, different kinds of sons, adoption, partition, inheritance, dana, shraddha, prayashcitta and stridharma. Such vedic references constitute the basis of the rules of the dharmasutras and subsequently dharmashastras. While shrutis have been looked up as a source of dharma, they are not formal treatises on dharma owing to disconnected statements and few pointed explanatory anecdotes. It is the smrtis that contain a formal, systematic and connected treatment of the topics of the dharmashastras.<ref name=":3" />

That the Vedas are the root material for Dharma, Karma  (Yajnas) and Upasana has well been advocated by many seers of olden and modern days. The Vedas do not contain positive precepts (vidhis) on matters of dharma in an interconnected manner, rather they give incidental references to various topics pertaining to moral and social order. Vedas have in different passages shed light on marriage and different kinds of marriage, varna-ashrama dharmas, different kinds of sons, adoption, partition, inheritance, dana, shraddha, prayashcitta and stridharma. Such vedic references constitute the basis of the rules of the dharmasutras and subsequently dharmashastras. While shrutis have been looked up as a source of dharma, they are not formal treatises on dharma owing to disconnected statements and few pointed explanatory anecdotes. It is the smrtis that contain a formal, systematic and connected treatment of the topics of the dharmashastras.<ref name=":3" />

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.  

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". 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">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute. (Pages 1-7)</ref><blockquote>पितुं नु स्तोषं महो धर्माणं तविषीम् । यस्य त्रितो व्योजसा वृत्रं विपर्वमर्दयत् ॥१ (Rig. Veda. 1.187.1)</blockquote>It is used in sense of religious ordinances or rites (Rig Veda. 1.22.18, 5.26.6, 8.43.24 and 9.64.1).

The word is clearly derived from dhatu धृञ् (in the meaning धारणे) meaning - "to uphold, to support, to nourish". 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">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute. (Pages 1-7)</ref><blockquote>पितुं नु स्तोषं महो धर्माणं तविषीम् । यस्य त्रितो व्योजसा वृत्रं विपर्वमर्दयत् ॥१ (Rig. Veda. 1.187.1)</blockquote>It is used in sense of religious ordinances or rites (Rig Veda. 1.22.18, 5.26.6, 8.43.24 and 9.64.1).<blockquote>त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्यः । अतो धर्मा॑णि धारयन् ॥१८॥ (Rig. Veda. 1.22.18)</blockquote>According to Shri. P. V. Kane ji Dharma is also used as notation for fixed principles or rules of conduct than just "religious rites"  in mantras for example<blockquote>धर्मणा मित्रावरुणा विपश्चिता व्रता रक्षेथे असुरस्य मायया । (Rig. Veda. 5.63.7)</blockquote>Words such as prathama dharma (Rig. Veda. 3.17.1 and 10.56.3) and sanata dharmani (Rig. Veda. 3.3.1) have been associated with primeval and ancient ordinances respectively. The famous mantra associates Dharma with those primary set of activities involving yajnas to please the devatas.<blockquote>यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् । ते ह नाकं महिमान: सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥५॥० (Rig. Veda. 1.164.50)</blockquote>Aitareya Brahmana mentions a whole body of religious duties associated with Dharma (Aite. Brah. 7.17 and 8.13).

 

It is also used as notation for fixed principles or rules of conduct

Aitareya Brahmana mentions a whole body of religious duties associated with Dharma.

Shukla Yajurveda samhita also refers to the above usages of the word Dharman as seen in Rig Veda. The mantras of Rig Veda quoted above are also occurring in Atharvaveda and "dharma" seems to be used in the sense of 'merit acquired by the performance of religious rites."<ref name=":3" />

== धर्मसूत्राणि ॥ Dharmasutras ==

== धर्मसूत्राणि ॥ Dharmasutras ==

'''Gautama Dharmasutra''' (1.1.1-2) says <blockquote>वेदो धर्ममूलम्। तद्विदां च स्मृतिशीले।<ref>Gautama Dharmasutras ([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 Full Text])</ref></blockquote>Veda is the source of dharma and the tradition and practice of those that know it (the Veda).

'''Gautama Dharmasutra''' (1.1.1-2) says <blockquote>वेदो धर्ममूलम्। तद्विदां च स्मृतिशीले।<ref>Gautama Dharmasutras ([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 Full Text])</ref></blockquote>Veda is the source of dharma and the tradition and practice of those that know it (the Veda).

'''Vasishta Dharmasutras''' (1.4-6) says<blockquote>श्रुतिस्मृतिविहितो धर्मः। तदलाभे शिष्टाचारः प्रमाऩम्। शिष्टः पुनरकामात्मा।</blockquote>

'''Vasishta Dharmasutras''' (1.4-6) says<blockquote>श्रुतिस्मृतिविहितो धर्मः। तदलाभे शिष्टाचारः प्रमाणम्। शिष्टः पुनरकामात्मा।</blockquote>

==स्मृतिः॥ Smrtis==

==स्मृतिः॥ Smrtis==

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==

==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.

Same meaning is seen in Taittriya Upanishad (1.2) Bhagavadgita.

Same meaning is seen in Taittriya Upanishad (1.2) Bhagavadgita.