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Man is a Composite being, a Jivatma enclosed in various sheaths (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 yajnas, rites and ceremonies, 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 is a Composite being, a Jivatma enclosed in various sheaths (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 yajnas, rites and ceremonies, 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>Satya

== Daivi and Asuri Sampada ==

== Daivi and Asuri Sampada ==

The simplified version of moral tendencies of Jiva were given by Sri Krishna, in Shrimad Bhagavadgita (षोडशोऽध्याय: दैवासुरसंपद्विभागयोग) under the two headings<ref name=":022" />

The simplified version of moral tendencies of Jiva were given by Sri Krishna, in Shrimad Bhagavadgita (षोडशोऽध्याय: दैवासुरसंपद्विभागयोग) under the two headings<ref name=":022" />

# Na Atimanita (नातिमानिता । Free from Pride)

# Na Atimanita (नातिमानिता । Free from Pride)

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* Asuri Sampada or Infernal qualities, Sri Krishna places all the opposite vices - all that tend to divide the Jivatmas. They include qualities that promote the feeling of Egotism, of the separated Self. These are described to have their root in and develop out of delusion of separateness.  

* Asuri Sampada or Infernal qualities, in them Sri Krishna places all the opposite vices - all that tend to divide the Jivatmas. They include qualities that promote the feeling of Egotism, of the separated Self. These are described to have their root in and develop out of delusion of separateness.<ref name=":022" />

<blockquote>दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥<ref name=":0" /></blockquote><blockquote>dambho darpo'bhimānaśca krodhaḥ pāruṣyameva ca । ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm ॥16- 4॥</blockquote>{{div col|colwidth=20em}}

<blockquote>दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥<ref name=":0" /></blockquote><blockquote>dambho darpo'bhimānaśca krodhaḥ pāruṣyameva ca । ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm ॥16- 4॥</blockquote>{{div col|colwidth=20em}}

#  Dambha (दंभः । Hypocrisy)

#  Dambha (दंभः । Hypocrisy)

#  Krodha (क्रोधः। Anger)

#  Krodha (क्रोधः। Anger)

#  Parushya (पारुष्यम् । Harshness)

#  Parushya (पारुष्यम् । Harshness)

#  Ajnana (अज्ञानम् । Ignorance){{div col end}}<blockquote>आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥</blockquote><blockquote>अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥</blockquote><blockquote>त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥</blockquote>Sri Krishna further says to Arjuna, about the Asuric qualities as above.

#  Ajnana (अज्ञानम् । Ignorance){{div col end}}<blockquote>आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥</blockquote><blockquote>ātmasaṁbhāvitāḥ stabdhā dhanamānamadānvitāḥ । yajante nāmayajñaiste dambhenāvidhipūrvakam ॥16- 17॥</blockquote><blockquote>अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥</blockquote><blockquote>ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ । māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ ॥16- 18॥</blockquote><blockquote>त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥</blockquote><blockquote>trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ । kāmaḥ krodhastathā lobhastasmādetattrayaṁ tyajet ॥16- 21॥</blockquote>Summary : Sri Krishna appraises Arjuna, further, about the Asuric qualities as given in above slokas. Self-Important (आत्मसंभावितः । Atmasambhavita ) and Obstinate (स्तब्धा । Stabdha) they are filled with Pride and Arrogance due to wealth (धनमानमदान्विताः। Dhanamanamadanvita) and perform name-sake yajnas for pomp and ostentation, against the vidhis laid down in the texts.

==Dharmika Jeevana Dristhi==

Some elements of the dharmik perspective of life that are based on a dharmic paradigm

 

*'''Satya''' (Truth) :  The famous words of Taittiriya Upanishad may be recollected where at the end of the student's education the teacher places Truth in the forefront of his exhotation and dharma next.<blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर ।</blockquote>Satya has 13 aspects and shloka 21 says that non-injury to all beings in thought, word and deed, good will and charity are the eternal dharma of the good.<blockquote>अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा। अनुग्रहश्च दानं च सतां धर्मः सनातनः॥ (Maha. Sant. 12.162.21)</blockquote>

 

 

==Dharmika Jivana Dristhi==

A common territory and common values of life evolved and cherished by the people of Bharatavarsha by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of Sanatana Dharma. Universal acceptance that 'Dharma' bears the Universe and holds entities together is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here <ref>Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic''  Bharatiya Vidya Bhavan</ref>{{div col|colwidth=20em}}

# A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)

{{div col end}}Some elements of the dharmik perspective of life that are based on a dharmic paradigm

*<blockquote></blockquote>

*'''आत्मा ॥ Soul''' : The Gautama Dharmasutras (8.24-26) expound the eight qualities of the Soul.<blockquote>अथाष्टाव् आत्मगुणाः ॥ दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Grhy. Sutr. 8.23)</blockquote><blockquote>dayā (दया ) kṣānti  (क्षान्ति) anasūyā (अनसूया) śaucam (शौचम्) anāyāsaḥ (अनायासः) maṅgalam (मङ्गलम्) akārpaṇyam (अकार्पण्यम्) aspr̥heti (अस्पृहेति)</blockquote>

*'''आत्मा ॥ Soul''' : The Gautama Dharmasutras (8.24-26) expound the eight qualities of the Soul.<blockquote>अथाष्टाव् आत्मगुणाः ॥ दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Grhy. Sutr. 8.23)</blockquote><blockquote>dayā (दया ) kṣānti  (क्षान्ति) anasūyā (अनसूया) śaucam (शौचम्) anāyāsaḥ (अनायासः) maṅgalam (मङ्गलम्) akārpaṇyam (अकार्पण्यम्) aspr̥heti (अस्पृहेति)</blockquote>

*'''Sarvavyapakatva''' : Consciousness is all pervading. Thus life is unlimited in space.

*'''Sarvavyapakatva''' : Consciousness is all pervading. Thus life is unlimited in space.