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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>Satya

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 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>

 

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 । vedamanūcyācāryo'ntevāsinamanuśāsti । satyaṁ vada । dharmaṁ cara ।</blockquote>Satya has 13 aspects and Mahabharata, Shantiparva explains 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>

== 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" />

Three are the gates to hell, destructive of the Self - Lust, Wrath and Greed; therefore let these be renounced.<ref name=":022" />

Three are the gates to hell, destructive of the Self - Lust, Wrath and Greed; therefore let these be renounced.<ref name=":022" />

Simply put, Sri Krishna clearly spelt out those qualities a man should cultivate in himself and those that ought to be renounced.

Simply put, Sri Krishna clearly spelt out those qualities a man should cultivate in himself and those which ought to be renounced.

==Dharmika Jivana Dristhi==

==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}}

Classification of dharma was primarily based on [[Shruti (श्रुतिः)|Shrutis]] (Vedic texts and rites) and [[Smrti (स्मृतिः)|Smritis]] (Associated texts like Manusmrti), thus exist

# Duty towards others

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

# Respect for Womanhood

Manifold are the topics that have been included under the Vedas and Dharmashastras from very ancient times. While Shrauta Dharmas are pertinent more for the Shrauta karmas like conducting Yajnas, Smarta Dharmas are widely followed in the present society. The Dharmasutras of Gautama, Baudhayana, Apastamba, and Vasishta deal in greater or less detail principally the following subjects: <ref name=":1">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref>{{div col|colwidth=20em}}

# Equality (Samanata)

# '''Varna Dharmas''' (four classes) 

# Gratitude (Kritajnata)

# Compassion (Daya)

# '''Samskaras''' (performed on an individual) 

# Simple Life -Sparing use of Natural Resources

#  '''Panchamahayajnas''' (yajnas to expiate the 5 debts of man) 

# Service (Seva -Paropakara)

#  '''Shuddhi''' (Purification of persons, vessals, clothes)  

# Sacrifice (Tyaga)

#  '''Dana''' (Charity)  

# World is one Family (Vasudhaiva Kutumbakam)

# '''Ashaucha''' (impurity during birth and death) 

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

# '''Antyesthi''' (performed on the deceased)  

*<blockquote></blockquote>

# '''Shraddha''' (performed for deceased ancestors and relatives)  

*'''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>

# '''Stridharma''' (special duties of women)  

# '''Stri-Purusha Dharmas''' (duties of husband and wife) 

# '''Vyavahara''' (judicial procedures and laws) 

#  '''Apaddharmas''' (actions permitted in extreme difficulties)  

# '''Prayashchitta''' (sins and how to expiate them)  

# '''Karmavipaka''' (results of evil deeds in past lives)  

#  '''Shanti prakriya''' (rites for propitiating planets){{div col end}}From the above list it can be understood that the concept of Dharma is a far reaching one, embracing the whole life of man. The propounders of Dharmashastra 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.

*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.

*'''Punarjanma'''<nowiki> : 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. 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]</nowiki>

*'''Punarjanma'''<nowiki> : 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. 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]</nowiki>