Difference between revisions of "Education on Sanatana Dharma"
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=== ब्राह्मणवर्णः ॥ Brahmana Varna === | === ब्राह्मणवर्णः ॥ Brahmana Varna === | ||
* Focus should be on शौचम् (cleanliness) and आर्जवम् (honesty). | * Focus should be on शौचम् (cleanliness) and आर्जवम् (honesty). | ||
− | * Telling stories of how adherence to dharma helps attain moksha and those on | + | * Telling stories of how adherence to dharma helps attain moksha and those on Bharat's culture with special emphasis on शौचम् and आर्जवम् |
* For increasing levels of endurance and tolerance, explaining the power to endure extreme situations based on will power (इच्छाशक्तिः) | * For increasing levels of endurance and tolerance, explaining the power to endure extreme situations based on will power (इच्छाशक्तिः) | ||
* Showing the Cultural map of India to the child. | * Showing the Cultural map of India to the child. | ||
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=== क्षत्रियवर्णः ॥ Kshatriya Varna === | === क्षत्रियवर्णः ॥ Kshatriya Varna === | ||
* Organising games to tap the leadership qualities in the child. | * Organising games to tap the leadership qualities in the child. | ||
− | * Telling stories that emphasize on how adherence to dharma leads to attainment of moksha and those on | + | * Telling stories that emphasize on how adherence to dharma leads to attainment of moksha and those on Bharat's culture with special focus on शौर्यम् (valour) and दानम् (charity) for developing endurance (which is the ability to endure extreme situations on the basis of will power or इच्छाशक्तिः). |
* Showing the Cultural map of India to the child. | * Showing the Cultural map of India to the child. | ||
* Telling them the valorous stories of Samrats, Ramayana and Mahabharata. Telling them the stories of Raja Raghu, Harshavardhana, Bappa Raval, Shivaji, Ranjit Singh, etc. | * Telling them the valorous stories of Samrats, Ramayana and Mahabharata. Telling them the stories of Raja Raghu, Harshavardhana, Bappa Raval, Shivaji, Ranjit Singh, etc. | ||
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=== वैश्यवर्णः ॥ Vaishya Varna === | === वैश्यवर्णः ॥ Vaishya Varna === | ||
* Introducing the Vaishya dharma through stories related to agriculture, protection of cows, trading, etc. | * Introducing the Vaishya dharma through stories related to agriculture, protection of cows, trading, etc. | ||
− | * Telling stories that emphasize on how adherence to dharma leads to attainment of moksha and those on | + | * Telling stories that emphasize on how adherence to dharma leads to attainment of moksha and those on Bharat's culture with special focus on कृषिः, गोरक्षा and वाणिज्यम् for developing endurance (which is the ability to endure extreme situations on the basis of will power or इच्छाशक्तिः). |
* Showing the Cultural map of India to the child. | * Showing the Cultural map of India to the child. | ||
* Telling them the stories of Raja Raghu, Harshavardhana, Bhama Shah, Damaji, etc. | * Telling them the stories of Raja Raghu, Harshavardhana, Bhama Shah, Damaji, etc. | ||
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# Telling them stories of Sambhaji, Banda Bairagi, Bala Hakikat, Sikh Guru putras. | # Telling them stories of Sambhaji, Banda Bairagi, Bala Hakikat, Sikh Guru putras. | ||
# Making them read and recite stories of great and valorous women like Anasuya, Lopamudra, Gargi, Maitreyi, Kunti, Draupadi, Satyabhama, Sita, Savitri, Bharati, Rani Rudramba, Rani Channamma, Tarabai, etc. as also of revolutionaries, Veda Vyasa, Yajnavalkya, Madhvacharya Vidyaranya, Tukaram, Ramdas, Guru Govind Singh, etc. | # Making them read and recite stories of great and valorous women like Anasuya, Lopamudra, Gargi, Maitreyi, Kunti, Draupadi, Satyabhama, Sita, Savitri, Bharati, Rani Rudramba, Rani Channamma, Tarabai, etc. as also of revolutionaries, Veda Vyasa, Yajnavalkya, Madhvacharya Vidyaranya, Tukaram, Ramdas, Guru Govind Singh, etc. | ||
− | # Making them read and recite stories of | + | # Making them read and recite stories of Bharat's scientists like Kanad, Kapila, Varahamihira, Bhaskaracharya, Nagarjuna, etc. So also of the Ramayana and the Mahabharata. |
# Making them aware of India's glorious past and her pioneering status. | # Making them aware of India's glorious past and her pioneering status. | ||
In this stage, the behaviour of the elders and an interactive atmosphere in the house is of great importance. | In this stage, the behaviour of the elders and an interactive atmosphere in the house is of great importance. | ||
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In the initial stages, parents are advised to observe the child, having understood one's own Varna Dharma and then chose appropriate games, songs and stories. Varna is obtained based on the fruits of previous actions. The atmosphere is to be created based on the observation. This observation is to be continued through the गर्भावस्था, शैशवम् and बाल्यम्. Other important activities include practice of Sanskrit conversation in a disciplined fashion, collection and rendition of stories, pictures, dramas and games based on respective Varna. There should be a reflection of lokasangraha (integration) in the stories and games. In all the stages from शैशवम् to यौवनम्, discussions on the Ramayana is encouraged. One is advised to have conversations of the Ramayana in बाल्य and किशोरावस्था and those of the Mahabharata beginning from the किशोरावस्था. In the किशोरावस्था and यौवनम्, there is need for guidance towards one's responsibilities (दायित्वम्). It is the responsibility of a गृहस्थ to give birth to a generation better than oneself and to nurture a feeling of collective social responsibility so that no action goes against the society. | In the initial stages, parents are advised to observe the child, having understood one's own Varna Dharma and then chose appropriate games, songs and stories. Varna is obtained based on the fruits of previous actions. The atmosphere is to be created based on the observation. This observation is to be continued through the गर्भावस्था, शैशवम् and बाल्यम्. Other important activities include practice of Sanskrit conversation in a disciplined fashion, collection and rendition of stories, pictures, dramas and games based on respective Varna. There should be a reflection of lokasangraha (integration) in the stories and games. In all the stages from शैशवम् to यौवनम्, discussions on the Ramayana is encouraged. One is advised to have conversations of the Ramayana in बाल्य and किशोरावस्था and those of the Mahabharata beginning from the किशोरावस्था. In the किशोरावस्था and यौवनम्, there is need for guidance towards one's responsibilities (दायित्वम्). It is the responsibility of a गृहस्थ to give birth to a generation better than oneself and to nurture a feeling of collective social responsibility so that no action goes against the society. | ||
− | This entire exercise will bring to our attention that in this Curriculum of life provided by the | + | This entire exercise will bring to our attention that in this Curriculum of life provided by the Bharat's tradition, the subject matter covered will total up to give us a coursework for all stages of life beginning with the गर्भपूर्वावस्था to वृद्धावस्था. |
== References == | == References == | ||
<references /> | <references /> | ||
[[Category:Education Series]] | [[Category:Education Series]] |
Revision as of 19:28, 4 December 2018
Education on Sanatana Dharma is a page on the prospective educational steps that may be undertaken by an individual to initiate oneself, or the future generations into the concept of Sanatana Dharma. The table here, explains the Varna specific responsibilities of individuals in different stages of life, as well as an enumeration on personal role in the process of following these steps.
परिचयः ॥ Introduction
Dharma Adhyayana (धर्माध्ययनम्) is the need of the hour. It is said that,
आहार-निद्रा-भय-मैथुनं च समानमेतत्पशुभिर्नराणाम् । धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिः समानाः ॥
āhāra-nidrā-bhaya-maithunaṁ ca samānametatpaśubhirnarāṇām । dharmo hi teṣāmadhiko viśeṣo dharmeṇa hīnāḥ paśubhiḥ samānāḥ ॥
Therefore, an initiative towards Dharma Adhyayana is imperative for the following and many more reasons:
- Dharma Samvada : Establishment of Dharma in every facet of the society.
- Creating a mass of people with a good understanding of Dharma.
- Establishment of teachings in Dharma Acharana.
लक्ष्यम् ॥ The Aim
The aim, as quoted in the Taittiriya Upanishad is, धर्मं चर । dharmaṁ cara । (11.1).[1] That is, to reinforce adherence to Dharma (धर्मपालनम्) at every step, every second. So that, no action be deemed as 'against dharma' (धर्मविरोधी). Other objectives include,
- Developing a sense of social cognition. So that, no action goes against the well-being of the society as a whole. And this requires collective adherence to the following dharma by the society as quoted by Manu.
अहिंसा सत्यम् अस्तेयं शौचम् इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।
ahiṁsā satyaṁ asteyaṁ śaucaṁ indriyanigrahaḥ ।etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīnmanuḥ । । 10.63 । ।
Meaning: Abstention from injuring, truthfulness, abstention from unlawful appropriation, purity and control of the sense-organs,—this Manu has declared to be the sum and substance of duty for the four varnas.[2]
In this collective responsibility of the society, the Kshatriyas are given the responsibility of protection, Vaishyas take care of nourishment while brahmanas facilitate teaching.
Brahmana Dharma:
- In order to facilitate teaching, the atmosphere at home should be such that there is constant presence of Shastra Granthas, deity worship, yajna, etc.
- Chanting and listening of shlokas and Mantras.
- Using mothertongue in its pure form (so as to aid translations in the future).
- Giving charity.
- Volunteering in social welfare activities.
- Introducing Anuloma and Viloma Pranayama techniques.
- Making or facilitating the creation of pictures, dramas and games in accordance to the brahmana varna.
Kshatriya Dharma:
- To facilitate the responsibility of protection, the atmosphere at home should be such that there is constant presence of Shastra Granthas, pictures of Rajrshis, etc.
- Constant chanting and listening of songs and slogans related to Rajas.
- Exposure to challenging situations to over come fear.
- A pro-charity surrounding especially towards the knowledgeable and the weak.
- Sports and exercises for physical strength.
- Learning the language of the opponents.
- Making or facilitating the creation of pictures, dramas and games in accordance to the kshatriya varna.
Vaishya Dharma:
- In order to fulfill the responsibility of nourishment, the atmosphere at home should be such that there constant understanding of natural products, agricultural and diary, obtained without affecting the balance in nature.
- Constant discussions and efforts towards agricultural produce.
- Use of pure organic produce.
- Giving charity.
- Every family member should have some important contribution towards the livelihood.
- Knowledge about foreign products, Bharatiya raw materials and by products.
- Usage of dairy products through all the households.
- Providing support to Yajnas.
- Facilitating the nurturing of artists, teachers, soldiers, doctors, etc.
- Making or facilitating the creation of pictures, dramas and games in accordance to the Vaishya varna.
- Giving Annadana to others.
In observing all this, there should be adherence to truthfulness, simplicity, self-dependence, good behaviour, independence, empathy, tolerance, cleanliness, svadeshi, etc. It is advised to highlight those sayings from the tradition that establish the values enumerated above. For example: Where husband and wife live a relation defined by love, in that house, the deities Vishnu and Lakshmi stay even without the presence of their idols.
- Revelation of the 10 lakshanas of dharma as given in Manusmrti.:
धृतिः क्षमा दमोऽस्तेयं शौचम् इन्द्रियनिग्रहः । धीर्विद्या सत्यम् अक्रोधो दशकं धर्मलक्षणम् । । ६.९२ । ।[3]
dhr̥tiḥ kṣamā damo'steyaṁ śaucaṁ indriyanigrahaḥ । dhīrvidyā satyaṁ akrodho daśakaṁ dharmalakṣaṇam । । 6.92 । ।
Meaning: Steadiness (refers to a stable behaviour even in extreme situations), Forgiveness, Self-control, Abstention from unrighteous appropriation, Purity (internal and outwardly), Control of the Sense-organs, Discrimination (sat-asat-viveka), Knowledge (the art of using all knowledge in a beneficial way), Truthfulness, and Absence of anger (in thought, word and deed)— these are the ten-fold forms of duty.[4]
- Making Dharma an instrument for establishing a relation with the supreme reality and attaining the goals of life which may be individualistic as well as social in nature. Therefore, a feeling of family towards the entire humanity is essential. Also, it is the practice of trivarga, that is keeping kama and artha within the boundaries of dharma facilitates moksha prapti.
Understanding the different facets of Dharma:
- Understanding Abhyudaya (for which adherence to trivarga, that is, dharma, artha and kama is essential) and Nishreyasa.
- Understanding the Dharma Adhishthanatva (धर्माधिष्ठानत्वम्) of other Purusharthas like Artha (अर्थः) and Kama (कामः)
- Understanding dharma as Nyaya as well as law. For, it was seen that,
न राज्यं न राजाऽसीन्न दण्डयो न च दाण्डिक: |
धर्मेणैव प्रजास्सर्वा रक्षन्ति स्म परस्परम् ||
na rājyaṁ na rājā'sīnna daṇḍayo na ca dāṇḍika: |
dharmeṇaiva prajāssarvā rakṣanti sma parasparam ||
- Understanding the provision of Apaddharma. That is, the freedom to act different from the prescribed code of conduct during exigencies keeping the place and time in mind.
Age group | Responsibilities as per Varna |
---|---|
गर्भपूर्वावस्था ॥ Before Conception
Meaning: Women were created for the purpose of child-bearing, and men for the purpose of procreation. Hence it is that Religious Rites have been ordained in the Veda as common between the man and his wife.[2] While giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom with the following words: Meaning: You shall not transgress Dharma in the attainment of Artha and Kama. The bridegroom accepts the condition with these words: नातिचरामि | nāticarāmi | Meaning: I shall not transgress Dharma, in matters of Artha and Kama. This aspect is brought out in the 'Saptapadi', (the ceremony of taking seven steps) at the end of which there is a declaration that the couple become life long friends. The seven steps are:
It is mentioned here that mutual friendship and fidelity is the highest Dharma to be observed by husband and wife, throughout their life. And the family in which husband and wife have mutual affection and respect always secures happiness and prosperity. |
ब्राह्मणवर्णः ॥ Brahmana Varna
Meaning: Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.[7]
क्षत्रियवर्णः ॥ Kshatriya Varna
Meaning: Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.[7]
वैश्यवर्णः ॥ Vaishya Varna
Meaning: Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.[7]
|
गर्भावस्था ॥ During Pregnancy
Meaning: Steadiness, Forgiveness, Self-control, Abstention from unrighteous appropriation, Purity, Control of the Sense-organs, Discrimination, Knowledge, Truthfulness, and Absence of anger — these are the ten-fold forms of duty.[4] These are the 10 lakshanas of Dharma.
|
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
|
शैशवम् ॥ Childhood (Until the age of 5years)
Meaning: All that we find in this ephermeral world is created by God. Let us use them only to the minimum extent and let us not snatch the wealth belonging to another.
|
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
|
बाल्यम् ॥ Childhood (From the age between 6 to 10 years)
Other responsibilities include,
In this stage, the behaviour of the elders and an interactive atmosphere in the house is of great importance. |
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
|
कौमारम् ॥ Adolescence (Age between 11 and 15 years)
One fourth is to be learnt by means of Svadhyaya. Here, the responsibility is to gather four people of one's own kind and explain viewpoints to facilitate lokasangraha. Brahmacharyashrama : After the completion of childhood (around eight or nine years), an individual was required to take to higher education and to maintain celibacy to conserve physical, moral and mental energy and to devote himself to the studies for a period of about twelve to fifteen years. During this period the main obligation of an individual was to acquire knowledge and to increase his knowledge by research. This ashrama was not only intended to earn knowledge to earn for a comfortable life, but also to enable the discharge of one of the pious obligations, 'Rishiruna' ( debt due to teachers) namely acquisition and dissemination of knowledge. An individual was also required to cultivate moral character and discipline which would enable him to develop his personality so that he would not only be useful to himself but also to the members of the family and to society as well. In today's times, education including physical fitness and moral education during the first period (Studentship). |
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
|
यौवनम् ॥ Youth (Age between 16 and 25 years)
For eg. The discussion between Narada, Uddhava and Krshna at the time of the Rajasuya Yajna.
Meaning: The one who seeks pleasure (doesnt want to take efforts), where is education (wisdom) for such a person ? And there is no pleasure for those who seek knowledge. Those who seek pelasure should give up quest for knowledge and students should give up attachment to pleasures. This is the phase in which one may contribute to the educational, governmental and progressive systems. Therefore, responsibilities in this regard may be assigned keeping the duties in mind. Creation of organisations for the propagation, spread, establishment and protection of Dharma.
|
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
|
गार्हस्थ्यम् ॥ Householder's phase (Age between 26 to 60)It is said that every individual should discharge four pious obligations; namely, Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity). One should discharge Devaruna by worship of God, Pitruruna by maintaining continuity of the family, Rishiruna by the acquisition and dissemination of knowledge and Manavaruna by every type of social service.
That is why, in the second stage of life (ie. the Grhasthashrama), after the acquisition of knowledge or completing education, an individual has to get married and commence family life. During this stage, it was the joint responsibility of husband and wife to lead a pure and simple family life, to maintain sexual morality and to discharge the 'Pitruruna' by begetting children, educating them and making them good citizens. To do this effectively, they had to adjust to each other and live together. Also, it was the duty of every individual to serve the society, of which one was part and parcel. It was the special responsibility of those undertaking the teaching profession or literary pursuits to enrich and disseminate knowledge to the younger generation as part of the discharge of Rishiruna -the debt due to teachers. Further, it was necessary for an individual to earn his livelihood by legitimate methods and to spend whatever he had earned not only for his benefit but also for the benefit of the other members of the family, and also to utilise his income/resources and energy for the benefit of society having due regard to his capacity and aptitude and thereby discharge the fourth pious obligation namely 'Manavaruna'. Thus, the duties of a Grhastha in today's terms refers to a harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas. Therefore,
It is also in this phase that one may contribute to the educational, governmental and progressive systems by,
|
ब्राह्मणवर्णः ॥ Brahmana Varna
क्षत्रियवर्णः ॥ Kshatriya Varna
वैश्यवर्णः ॥ Vaishya Varna
Apart from that, some responsibilities include,
|
प्रौढं वार्धक्यं च ॥ Old ageThis is the stage of Vanaprasthashrama literally meaning, retirement to forest. It is nothing but life after retirement from profession and avocation (around the age of sixty). During this period, an individual was required to entrust the family responsibility to his grown up sons/daughters as the case may be, and to devote himself mainly to the service of the society. During this period, an individual was required to discharge his obligation to society, i.e., 'Manavaruna' to a greater extent by rendering various types of social services. In today's parlance, it refers to taking up Social service by giving up earning activity to the extent possible. That is, becoming a Social Worker. It is a stage of remaining in meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation. This stage of life is a reflection of devotion to divinity and humanity. In this phase too, one may contribute to the educational, governmental and progressive systems.
|
Some of the responsibilities of this stage are as follows:
|
Personal Role
There are two main points as far as an individual's personal role in following the responsibilities as enlisted above is concerned.
- Deciding one's role keeping in mind one's age and performing the prescribed activities therein.
- Staying clear of any trouble by avoiding those activities whose execution is beyond one's capacity.
This is the crux of the understanding expected off one who aims at executing the responsibilities vested in one's hands through the different stages of life.
विषयसारः ॥ Summary
The initial stages of शैशवम्, बाल्यम् and किशोरावस्था see the development of conducive mind set. It is adviced to get the dharmashastras and the Bhagavad Gita learnt by heart in this stage. In these stages the habits of the parents are emulated. It is in the यौवनम् that an understanding of responsibilities develop. At this stage, texts appropriate at this age are to be made available. And गार्हस्थ्यम् is the stage that has the responsibility to learn and teach. It is also essential to understand that स्त्री and पुरुषः are same at the psychological level. It is the nature of behaviour that is different.
In the initial stages, parents are advised to observe the child, having understood one's own Varna Dharma and then chose appropriate games, songs and stories. Varna is obtained based on the fruits of previous actions. The atmosphere is to be created based on the observation. This observation is to be continued through the गर्भावस्था, शैशवम् and बाल्यम्. Other important activities include practice of Sanskrit conversation in a disciplined fashion, collection and rendition of stories, pictures, dramas and games based on respective Varna. There should be a reflection of lokasangraha (integration) in the stories and games. In all the stages from शैशवम् to यौवनम्, discussions on the Ramayana is encouraged. One is advised to have conversations of the Ramayana in बाल्य and किशोरावस्था and those of the Mahabharata beginning from the किशोरावस्था. In the किशोरावस्था and यौवनम्, there is need for guidance towards one's responsibilities (दायित्वम्). It is the responsibility of a गृहस्थ to give birth to a generation better than oneself and to nurture a feeling of collective social responsibility so that no action goes against the society.
This entire exercise will bring to our attention that in this Curriculum of life provided by the Bharat's tradition, the subject matter covered will total up to give us a coursework for all stages of life beginning with the गर्भपूर्वावस्था to वृद्धावस्था.
References
- ↑ Taittiriya Upanishad, Shikshavalli, Anuvaka 11.1
- ↑ 2.0 2.1 Ganganath Jha (1920-39), Manusmrti (Vol.7), Delhi: Motilal Banarsidass Publishers Private Limited.
- ↑ 3.0 3.1 Manusmrti, Adhyaaya 6.
- ↑ 4.0 4.1 Ganganath Jha (1920-39), Manusmrti (Vol.5), Delhi: Motilal Banarsidass Publishers Private Limited.
- ↑ 5.0 5.1 Manusmrti, Adhyaya 9.
- ↑ 6.0 6.1 6.2 Bhagavad Gita, Chapter 18.
- ↑ 7.0 7.1 7.2 Swami Sivananda (2000), Bhagavad Gita, Uttar Pradesh:The Divine Life Society, The Yoga of Liberation by Renunciation.
- ↑ Ishavasyopanishad.
- ↑ 9.0 9.1 9.2 9.3 Swami Sharvananda (1921), [http://estudantedavedanta.net/Taittiriya%20Upanishad%20-%20Swami%20Sarvanand%20[Sanskrit-English].pdf Taittiriya Upanishad], Madras:The Ramakrishna Math.
- ↑ Mahabharata, Adiparva.