Dharma Point of View

Bharatiya Dharmika samstha

परिचय || Introduction

Every person leads a life irrespective of the civilization he belongs to. But every civilization has a characteristic way of living (जीवनशैली), which, as per that civilization’s convictions, is superior to the way other civilizations live. And the basis this characteristic way of living are the perspectives of life that the civilization is founded upon. And underlying the way of living and the perspectives of life are the perspectives about the world vishwa dristhi (विश्वदृष्टी ) or tattvajnana (तत्त्वज्ञान)) that the civilization is founded upon. The world view and perspectives toward life held by the civilization tend to influence an individual’s relationships with other entities, which include all movable and immovable (चराचर) entities.

Core Idea and Vision

Dharmawiki lays the foundation in creating a universal forum and spearheading a campaign for bringing to light the numerous perspectives of sanatana dharma expounded in the ancient Vedic traditions. The core idea is to bring the reader closer to the the original sources - the Vedas and Vaidika Vangmaya (Vedangas, Puranas, Kalpas, Nirukta).

Objectives

Dharmawiki serves as a common comprehensive reference platform for both the masses and the scholars by

1. Initiating resurgence of ancient time-tested knowledge of dharmic lifestyles to promote holistic approach towards life in the generations to come.
2. Language resource creation (wikisource) its development and population with the knowledge base from ancient Sanskrit Vedic sources.
3. Aiming to capture, complement, supplement and disseminate knowledge India's integral practices.
4. Bringing to light the unbiased dharmic perspectives on social, economic, political, and cultural aspects presented in Vedic literature.
5. Providing a technological workspace to bring forward the views of traditional scholars (mainstream or otherwise) and their scholarly works that have been unexplored.
6. Developing narratives grounded in dharmic traditions for mainstream subjects such as medicine, sciences, economics, judiciary, chemistry, geology, ecology, astronomy, mathematics and vocational subjects.

Distinguishing features

1. Dharmawiki articles tap into the traditional well-established research heritage of India, reflected in the intellectual writings and translations of Indian scholars, whose knowledge base was founded on the guru-shishya parampara.
2. Compilation of the subject matter involves extensive research of Vedic literature available both in libraries and on reliable internet sources. (Shodhganga, Vedic Heritage Portal, Internet Archives, Digital Library of India and Sanskrit Literature sites such as Sanskrit ebooks and Sanskrit Documents). Research thesis works of modern day research students (published in shodhganga), find an expression in Dharmawiki articles.
3. Subject matter is supported by direct quotations from vedic and vedantic literatures to remove ambiguity, numerous interpolations and extrapolations thereby allowing the readers to independently develop unbiased thoughts (based on the presented primary sources). 
4. Sanskrit content material (words, slokas, mantras) is used to improve the subjects’ visibility and promote usage. References to grammatical texts, Shabdakalpadruma, Vachaspatyam, Nirukta reinforce the concepts. 
5. Easily approachable structure of the articles gives the comprehensive information sought for by the masses.
6. Scholarly views about principles of Sanatana dharma (Punarjanma, Moksha) are collected through personal interaction with learned scholars in Samskrit forums and a record of such conversations are presented under the Discussion heading. 
7. Fundamental concepts of Dharmas - the moral code of conduct applicable for every living being under different circumstances are presented. Example : Judicial aspects from Manusmriti, Dharmashastras. A first hand information from scholars about the traditional view-points of socially contentious topics (Example : Yama-Yami samvada) are included.
8. Lucid presentation of ancient practices such as Nityakarmas (Aupasana and Agnihotra) serve as reference manuals (of conventional practices) to promote their revitalization in the society.
9. Topics that are profound with esoteric insights of ancient seers provide an insight into the characteristics of the vedas and vedanta. Examples : Vidya (Brahmavidya, Bhumavidya, Panchagnividya), Mahavakyas, Yajna (Srauta yajnas), Margas (Paths in life and for enlightenment) such as Pravritti and Nivritti, Shastras (Nyaya and Mimamsa).

Dharma Classification

Manifold are the topics that have been included under the Dharmasastra from very ancient times. Classification of dharma was primarily based on Shrutis (Vedic texts and rites) and Smritis (Classes and Stages of life). From very ancient times truth is exalted above everything else. Rig veda (7.104.2) "True speech and false speech run a race against each other. Soma protects out of the two what is true and what is very straight-forward and strikes down what is false." The conception of rta in the Rigveda is a sublime one and is the germ of the later doctrine of the rule of dharma.

1. dharmik perspective of life (dharmik jeevan dristi)
2. dharmik codes of conduct (dharmik vyavahar sutra)
3. dharmik structures (dharmik vyavastha)

Some basic elements of the dharmik paradigm (dharmik tattvajnana or dharmik pratiman) [Major reference: Being Different of Shri Rajiv Malhotra: [1] ]

1. Integral unity:
   1. Ekoham bahusyamaha, Ekaki na ramate
   2. Bhagavad Gita 3.10 and 3.11: saha yagyaha prajaha srustva, purovaca prajapatih.. & devan bhavaya tanena..
   3. Bhagavad Gita 15.5: sarvasya chaaham hridi sannivishtaha

Elements of the Dharmic Worldview

Some elements of the dharmik perspective of life (dharmik jeevan dristi) that are based on such a dharmic paradigm [Major references: Dr. K. S. Narayanacharya, Shri Aurobindo]

1. Sarvavyapatvam : Consciousness is all pervading [Bhagavad Gita 2.24: nitya sarva gatah, Bhagavad Gita 10.8: aham sarvasya prabhavo], nature is made of consciousness [Bhagavad Gita 9.4: maya tatami dam sarvam..]. Thus life is unlimited in space.
2. Punarjanma : Similarly, life is eternal in time and rebirth (punarjanma) is but an expression of this eternity of life [Bhagavad Gita: yam yam vapi smaran…] Rebirth as a means to fulfill the missed opportunity of self-fulfillment, in earlier lives, with no achievement made at any stage lost. It is an assurance that life shall not fail. It is not aimless or endless transmigration of life as pessimists understand or fatalists believe. It is positive way of life-fulfillment.
3. Jivana Chakram : In line with this eternity, creation and destruction are cyclic and mutually complementary. [example of seed that grows into tree, gives rise to more seed that fall to the ground again and each seed, in its destruction gives rise to more trees]
4. Tapas: Hard efforts to integrate faculties of bodily potencies with those of mind and speech and yoking them to achieve unity of personality. Tapas can be dharmik or adharmik. When engaged favourably (such as Bhagavad Gita yada samharate chayam …Kurma), such integrated effort can help one can visualize God, achieve immortality and eternal service to cosmos, subjectively as well as objectively. It is complete tuning of body, mind and speech to the total evolution of the spirit to its fullness. Self-control comes as a first step in an eight-fold path called yoga.
5. Karma siddhanta
6. Role of moksha, independence (svatantrata) in individual and social life

Code of conduct (Dharmik vyavahar sutra)

The concept of Dharma is a far reaching one, embracing the whole life of man. The propunders of Dharmasastra meant by Dharma not a creed or religion but a mode of life or a code of conduct, which regulated a man's work and activities as a member of society and as an individual. Dharma was intended to bring about the gradual development of a man and enable him to reach what was deemed to be the goal of human existence. From this standpoint various divisions of dharma were suggested.

Some elements of the dharmik codes of conduct that (dharmik vyavahar sutra) that are aligned with such a dharmik perspective of life.

1. Sarve bhavantu sukhinaha [Somebody may think this is impractical. Swami Vivekananda however said. It is unfortunate when man tries to idealize reality instead of realizing ideals]
2. Vasudaiva Kutumbakam
3. Aatmavat sarva bhuteshu [Chanakya niti: matravat para daresu, para dravyesu lostravat]
4. Ahimsa: Non-violence to any aspect of the law of life, and not merely avoidance of blood-shed or cruder forms of violence in terms of war, racial conquests, human suppression or infringement of human dignity. [ahimsa paramo dharmo, himsa dharma tathavia ca]
5. Shraddha: Not merely faith in the wisdom and comfort of cosmic forces that lead to this evolution, but development of human personality in terms of the stuff suitable for the mind and speech in such a way as suits the path of perfection. It is implicit faith in something sublime. Man and his essential ‘stuff’ are identical from this angle. Body, mind and intelligence are ‘made’ and we can so feed them with food, thought and expression, appropriately in gradual steps to achieve this purpose. Conviction, courage, wisdom, right choices, the desire for self-improvement, love, cooperation, harmony and right vision – are all products shraddha. Trust in God’s elevating Grace, and the faith that good will triumph over Evil, also form this shraddha.

Lifestyle based on Purushartha

1. Krunvanto vishvam Aaryam
2. Pancha yajna: Brahma yajna, pitru yajna, deva yajna, bhuta yajna, atithi yajna
3. Runavimuktih: deva runa, pitru runa, rushi and guru runa, samaaj runa, bhuta runa

Elements of dharmik vyavastha (dharmik structures)

Some elements of the dharmik structures (dharmik vyavastha) that are meant to support and facilitate the dharmik codes of conduct.

1. Varna and Ashrama: The grouping of life-sustaining professions, giving them a place, a meaning and divine ordainment, as steps appropriate for the law of evolution. It is not caste in its corrupt form and grasp: This is ‘varna’ – a minimum description of units in society and its dignified vocations such as discovery of knowledge, dissemination and preservation. It also include protection of social and national integrity, smooth functioning of vocations, preservation from internal or external aggressions or grabbings and confusions, vocation of circulation of essential commodities, their production, preservation and distribution; and the varieties of labor involved in all this inter-related smooth running of society. ‘Ashram’ is the concept of human evolution from bachelorship, devoted earning of knowledge or proficient in vocation through householdership, asceticism and renunciation in gradually evolving steps.
2. Yajnya: The law or principle of self-offering, self-causation, the law of life’s self-preservation, the law of self-continuity, and the law of Becoming leading to Beinghood or Immortality
3. Sannyasa: Renunciation of all that is not conducive to this evolution, and not merely ‘asceticism’, for its own sake; or abandonment of unavoidable duties appropriate to contexts, professions, and personalities upholding society manifoldly; it is not a negation of life or unhealthy withdrawal from life which tantamounts to escapism. Positively it means giving more to the society than taking. And depositing one’s all in God, and worshipping as His agent, refraining from selfishness or attachment to fruits of appointed duties. It is an attitude of life for all and throughout life.
4. Three-fold Yoga: Man can attain God by a Yoga in three steps of Action, Knowledge and Devotion, while in this life, and practice his vocation in his own field of action and stage of spiritual evolution. Yoga is not an abnormal activity away from outside its legitimate scheme or sphere. The three-fold yoga consists of
   1. Activity (profession) supported by knowledge and inspired by Devotion
   2. Knowledge of the self, sustained by life and activity, and filled with Devotion
   3. Devotion sustained on activity and inspired by this knowledge and of the relation between self and God

In the table below, we contrast some basic differences in the paradigms, perspective of life and the world between the dharmik and the adharmik paradigms.

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