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| # Modernization or replacement of ancient tools of work with modern instrumentation has led to loss of knowledge of such ancient systems which promote dharmic lifestyle inconveniencing the scholars and forcing many of them to adapt to such new lifestyles. | | # Modernization or replacement of ancient tools of work with modern instrumentation has led to loss of knowledge of such ancient systems which promote dharmic lifestyle inconveniencing the scholars and forcing many of them to adapt to such new lifestyles. |
| # Present day adaptation of western ways of life has replaced the ancient lifestyle leading to a cultural loss of vedic rituals and traditions, whereby the younger generations are unwilling to study or practice the older traditions. This led to formation of only a few scholars in the later generations. | | # Present day adaptation of western ways of life has replaced the ancient lifestyle leading to a cultural loss of vedic rituals and traditions, whereby the younger generations are unwilling to study or practice the older traditions. This led to formation of only a few scholars in the later generations. |
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− | == Vedas and Dharma ==
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− | The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called Sanaatana Dharma or eternal dharma.
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− | === Manusmriti ===
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− | According to Manu, those aspiring to know Dharmas should seek refuge in Vedas.<blockquote>धर्मजिज्ञासानां प्रमाणं परमं श्रुतिः ॥ (Manusmriti (2.3))</blockquote><blockquote>Meaning : For those greatly interested seekers of Dharma, the Vedas (Shrutis) are the highest authority.</blockquote><blockquote>वेदोऽखिलो धर्ममूलम् ॥ (Manusmriti (2.6))</blockquote><blockquote>Meaning: Indeed ! Vedas are the source of all Dharmas.</blockquote>That the Vedas are the very treasure house of all Dharmas was unequivocally and unquestionably proclaimed by Manu, the first Law-giver after the Vedas as follows<blockquote>विभर्ति सर्वभूतानि, वेदशास्त्रं सनातनम् | तस्मादेतत्परं मन्ये, यज्जन्तोरस्य साधनम् || (Manusmriti (12.99))</blockquote><blockquote>Meaning: The eternal Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings (यज्जन्तः) regard Vedas as their authoritative instrument in achieving it.</blockquote>
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− | === Yagnavalkya Smriti ===
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− | This Smriti, on which is based the present day Indian Judiciary system, claims its foundation on Vedas thus<blockquote>न वेदशास्त्रादन्यत् तु, किंचिच्छास्त्रं हि विद्यते |</blockquote><blockquote>निस्सृतं सर्वशास्त्रं तु, वेदशास्त्रात् सनातनात् || </blockquote><blockquote>Meaning : There are no greater shastras other than the Vedas, as all shastras arose from the eternal Veda shastras only.</blockquote>
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− | === Atri Smriti ===
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− | Atri Smriti attributes the highest position of a Guru (teacher) to Vedas<blockquote>नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 148)</blockquote><blockquote>Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child). </blockquote>
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− | === Aitereya Brahmana ===
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− | Brahmanas ascribe the origin of Vedas from the Creator of the Universe, Brahma <blockquote>प्रजापतिवर्वा इमान् वेदानसृजत् || </blockquote><blockquote>Meaning : Prajapati or Brahma created (or expounded) these Vedas.</blockquote>
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− | === Mundaka Upanishad ===
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− | The Upanishad texts base their spiritual philosophy on Vedas and describe the origin of vedas to be from the Parabrahman or Infinite Consciousness.<blockquote>तस्मादृच: साम यजूंषि दीक्षा || ([https://archive.org/stream/CompleteWorksOfSriSankaracharyaIn20Volumes1910Edition/WorksOfSriSankaracharya05-MundakaMandukyaAitareyaUpanishads1#page/n57/mode/2up Mund. Upan. 2.1.6])</blockquote><blockquote>Meaning: From Him (the Parabrahma) arise the the mantras of Rig, Yajus and Sama vedas.</blockquote>
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− | === Brihdaranyaka Upanishad ===
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− | <blockquote>....एतस्य वा महतो भूतस्य नि:श्वसितमेतद् यद् ऋग्वेदो यजुर्वेद: सामवेदोऽथर्वाङ्गिरस .... || ([https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n805/mode/2up Brih. Upan. 4.5.11])</blockquote><blockquote>Meaning: From the breath (exhalation) of this Supreme Being have arisen the Rigveda, Yajurveda, Samaveda and Atharvanaveda.</blockquote>
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− | === Mahabharata ===
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− | Maharshi Vedavyasa in Mahabharata
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− | अनादिनिधनानित्या, वागुत्सृष्टा स्वयम्भुवा |
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− | आदौ वेदमयी दिव्या, यत: सर्वा: प्रवृत्तय: || ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Maha. 12.232.24])
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− | Meaning : In the beginning of Sristi, the self existent Creator, revealed the Eternal and Divine Vedas, as they are they show the path for all activities of every being.
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− | === Nyaya Shastra ===
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− | Goutama maharshi gave the Nyaya shastra to the world. It is classified as one of the shad vedangas which is very vital for the understanding of Vedas.
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− | मन्त्रायुर्वेदप्रामाण्यवच्च तत्प्रामाण्यमाप्तप्रामाण्यात् || ([https://archive.org/stream/TheNyayaSutrasOfGotama/Vidyabhusana_Nyaya-Sutras_1913#page/n67/mode/2up/search/Book+II Nyay. Shas. 2.1.69])
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− | Meaning: Just like the
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| == The Dharmic (Indian) Worldview == | | == The Dharmic (Indian) Worldview == |
| A clash between the ideologies of modernity and the philosophy of civilization of cultures could have dangerous repercussions and this has been a frequently recurring thought in contemporary discourse. To understand the implications of these notions it becomes essential to emphasize that religion and dharma are not synonymous and hence cannot be talked of in the same breath. | | A clash between the ideologies of modernity and the philosophy of civilization of cultures could have dangerous repercussions and this has been a frequently recurring thought in contemporary discourse. To understand the implications of these notions it becomes essential to emphasize that religion and dharma are not synonymous and hence cannot be talked of in the same breath. |
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− | Dharma is regarded as the greatest and most valuable contribution to humanity by Bharatavarsha. Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean न्याय || Nyaya (Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. Mahabharata which is acclaimed as the मानव कर्तव्य शास्त्र || Manava kartavya sastra, has a discussion of this topic in the form of conversation between Yudhistira and Bhishma thus, <blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः ।</blockquote><blockquote>दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥</blockquote><blockquote>प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् ।</blockquote><blockquote>यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shanti. 109-9-11)</blockquote><blockquote>tādṛśo'yamanupraśno yatra dharmaḥ sudurlabhaḥ |</blockquote><blockquote>duṣkaraḥ pratisaṃkhyātuṃ tatkenātra vyavasyati || </blockquote><blockquote>prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam |</blockquote><blockquote>yaḥ syātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ || (Maha. Shanti. 109-9-11)</blockquote>Meaning : It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which helps ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.<blockquote>धारणाद् धर्म इत्याहुर्धर्मो धारयते प्रजाः |</blockquote><blockquote>यत् स्याद् धारणसंयुक्तं स धर्म इति निश्चयः || (Maha. Karna. 69-58)</blockquote><blockquote>dhāraṇād dharma ityāhurdharmo dhārayate prajāḥ |</blockquote><blockquote>yat syād dhāraṇasaṃyuktaṃ sa dharma iti niścayaḥ || (Maha. Karna. 69-58)</blockquote>Meaning : The above verse eulogizes Dharma as follows " Dharma sustains the society, Dharma maintains the social order, Dharma ensures the well being and progress of humanity, Dharma is surely that which fulfills these objectives"
| + | The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called Sanaatana Dharma or eternal dharma. |
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− | Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in God and heaven to attain मोक्ष || moksha (eternal bliss). The necessity of scrupulous practice of Dharma is forcefully expressed in Manusmriti thus:<blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः |</blockquote><blockquote>तस्माध्दर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || (Manu 6-11-15)</blockquote><blockquote>dharma eva hato hanti dharmo rakṣati rakṣitaḥ |</blockquote><blockquote>tasmādhdarmo na hantavyo mā no dharmo hato'vadhīt || (Manu 6-11-15)</blockquote>Meaning : Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.
| + | Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean न्याय || Nyaya (Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. Dharma is regarded as the greatest and most valuable contribution to humanity by Bharatavarsha. |
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| Contemporary knowledge and academia is not able to help us ascertain the right direction in life,. To understand Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces. Predictions of the future being bleak and bringing destruction are made regularly, yet the same destructive systems are seen as wisdom? Notably, "If the future is seen as destructive, how come revisiting time-tested successful systems is seen as unproductive?" | | Contemporary knowledge and academia is not able to help us ascertain the right direction in life,. To understand Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces. Predictions of the future being bleak and bringing destruction are made regularly, yet the same destructive systems are seen as wisdom? Notably, "If the future is seen as destructive, how come revisiting time-tested successful systems is seen as unproductive?" |
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− | The compilation of our Dharmic texts also becomes essential as the self-appointed ‘knowledge leaders’ will need some definitive yardstick to judge both the progressive and the destructive. Without such a yardstick, knowledge creation remains the outcome of a whimsical mind, or propaganda for political/territorial gains or media-generated fodder for control of the world’s resources by a few rich corporations, leading to eventual destruction. | + | The compilation of our Dharmic texts also becomes essential as the self-appointed ‘knowledge leaders’ will need some definitive yardstick to judge both the progressive and the destructive. Without such a yardstick, knowledge creation remains the outcome of a whimsical mind, or propaganda for political/territorial gains or media-generated fodder for control of the world’s resources by a few rich corporations, leading to eventual destruction.<nowiki/><nowiki/><nowiki/>''<nowiki/>'' |
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− | <nowiki/><nowiki/><nowiki/>''<nowiki/>'' | |
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| == सम्वाद || Discussion == | | == सम्वाद || Discussion == |