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== परिचयः || Introduction ==

== परिचयः || Introduction ==

Man is a Composite being, a Jivatma enclosed in various sheaths ([[Pancha Koshas (पञ्चकोशाः)|Pancha Koshas]], namely Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya) is always in connection with one of the visible or invisible worlds and therefore with the inhabitants of these worlds. All [[Yajna (यज्ञः)|yajnas]], rites and ceremonies, [[Samskaras (संस्काराः)|samskaras]] etc ordained by the seers are intended to aid the Jivatma in reducing his koshas, to obedience, in purifying them and strengthen them against evil, to shape the man's external conditions or environment for his benefit and support. The conduct of man has reference to his surroundings as well as himself. Dharma lays down these codes of conduct of a man, as a directive to how he should act for the welfare of beings around him.  

Man or [[Jiva (जीवः)|Jiva]] is a Composite being, a Jivatma enclosed in various sheaths (Panchakoshas, namely Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya) is always in connection with one of the visible or invisible worlds and therefore with the inhabitants of these worlds. All [[Yajna (यज्ञः)|yajnas]], rites and ceremonies, [[Samskaras (संस्काराः)|samskaras]] etc ordained by the seers are intended to aid the Jivatma in reducing his koshas, to obedience, in purifying them and strengthen them against evil, to shape the man's external conditions or environment for his benefit and support. The conduct of man has reference to his surroundings as well as himself. Dharma lays down these codes of conduct of a man, as a directive to how he should act for the welfare of beings around him.  

The object of morality, ethics is to bring establish a harmonious relationship and environment between all Jivatmas that belong to any special area. <blockquote>''Ethic is 'the principles of harmonious relations' built on the recognition of Unity of the Self amid the Diversity of the Not-self.''<ref name=":022" /></blockquote>

The object of morality, ethics is to bring establish a harmonious relationship and environment between all Jivatmas that belong to any special area. <blockquote>''Ethic is 'the principles of harmonious relations' built on the recognition of Unity of the Self amid the Diversity of the Not-self.''<ref name=":022" /></blockquote>

To a Manas trained to see and to understand the many manifestations (of other jivas), the Veda unfolds its deeper occult meanings such as those the intellect could master and apply. Thus the purpose of the Vedic and Darshanic study and adhyayana was to make possible the evolution of Pure Reason, Buddhi. Darshana study develops the Pure Reason to see the One in the Many (unity of all manifestations) and this teaches the Jiva to overcome hatred and therefore arises the love for all (humanity).   

To a Manas trained to see and to understand the many manifestations (of other jivas), the Veda unfolds its deeper occult meanings such as those the intellect could master and apply. Thus the purpose of the Vedic and Darshanic study and adhyayana was to make possible the evolution of Pure Reason, Buddhi. Darshana study develops the Pure Reason to see the One in the Many (unity of all manifestations) and this teaches the Jiva to overcome hatred and therefore arises the love for all (humanity).   

To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its spiritual meaning, its true end, the [[Vedanta (वेदान्तः)|Vedanta]], intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, [[Atman (आत्मन्)|Atma]] beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha.<ref name=":022" />

To the Buddhi, thus unfolded to see the Oneness, the Veda unveils its adhyatmik meaning, its true end, the [[Vedanta (वेदान्तः)|Vedanta]], intelligible only to the pure compassionate Reason. Then, and then only, is Jivatma ready to reach the ultimate goal, the Paravidya is attained, [[Atman (आत्मन्)|Atma]] beholds itself. Thus, utterly rational, orderly and complete is the Sanatana Dharma, in guiding Jivatmas towards Moksha.<ref name=":022" />

Vaisheshika Darshana aptly puts forth Dharma as the path to [[Nihshreyasa (निःश्रेयसम्)]]<blockquote>यतो ऽभ्युदयनिःश्रेयससिद्धिः स धर्मः । वैशेषिक-१,१.२ ।<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref></blockquote><blockquote>yatō 'bhyudayaniḥśrēyasasiddhiḥ sa dharmaḥ । vaiśēṣika-1,1.2 ।</blockquote>Dharma is that from which results the accomplishment of [[Abhyudaya (अभ्युदयः)|Abhyudaya]] and Nihshreyasa or the ultimate good (which is the also the highest purushartha or moksha).<ref>Pt. Nandalal Sinha. (1923) [https://archive.org/details/thevaiasesikasut00kanauoft/page/5 The Vaiseshika Sutras of Kanada.] Allahabad : The Panini Office</ref>

Vaisheshika Darshana aptly puts forth Dharma as the path to [[Nihshreyasa (निःश्रेयसम्)]]<blockquote>यतो ऽभ्युदयनिःश्रेयससिद्धिः स धर्मः । वैशेषिक-१,१.२ ।<ref>Vaiseshika [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutras]</ref></blockquote><blockquote>yatō 'bhyudayaniḥśrēyasasiddhiḥ sa dharmaḥ । vaiśēṣika-1,1.2 ।</blockquote>Dharma is that from which results the accomplishment of [[Abhyudaya (अभ्युदयः)|Abhyudaya]] and Nihshreyasa or the ultimate good (which is the also the highest purushartha or moksha).<ref>Pt. Nandalal Sinha. (1923) [https://archive.org/details/thevaiasesikasut00kanauoft/page/5 The Vaiseshika Sutras of Kanada.] Allahabad : The Panini Office</ref>