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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>

== सत्यम् ॥ Satya ==

== Roots of Dharma ==

From the very ancient times '''''Truth''''' is exhalted above everything else. Rigveda (7.104.12) says <blockquote>सुविज्ञानं चिकितुषे जनाय सच्चासच्च वचसी पस्पृधाते । तयोर्यत्सत्यं यतरदृजीयस्तदित्सोमोऽवति हन्त्यासत् ॥१२॥</blockquote><blockquote>suvijñānaṁ cikituṣe janāya saccāsacca vacasī paspr̥dhāte । tayoryatsatyaṁ yataradr̥jīyastaditsomo'vati hantyāsat ॥12॥</blockquote><blockquote>''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.''</blockquote>The conception of ''rta'' in the Rigveda is a sublime one and is the germ of the later doctrine of the rule of dharma.

That Dharma was advocated from the earliest times is seen in Rigveda, the oldest known book, in the roots of speaking Satya and following Rta. Later texts Upanishads, Puranas abound with the call for people to follow Dharma.

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>

 

The famous words of Taittiriya Upanishad may be recollected where at the end of the student's vedic education the teacher should instruct thus :  <blockquote>वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।... सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ १ ॥ मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । (Tait. Upan. Shik. 12.1-2)<ref>Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Shiksha Valli Anuvaka 12])</ref></blockquote><blockquote>vēdamanūcyācāryō'ntēvāsinamanuśāsti । satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।... satyānna pramaditavyam। dharmānna pramaditavyam । kuśalānna pramaditavyam । bhūtyai na pramaditavyam । svādhyāyapravacanābhyāṁ na pramaditavyam । dēvapitr̥kāryābhyāṁ na pramaditavyam ॥ 1 ॥ mātr̥dēvō bhava । pitr̥dēvō bhava । ācāryadēvō bhava । atithidēvō bhava ।</blockquote>Speak Satyam (Truth). Practice Dharma (Righteousness). Make no mistake about the study of the Veda. Do not be inadvertent about the truth. Do not falter from Dharma. Show no neglect in performance of auspicious deeds. Do not be indifferent from duties towards

 

Satya has 13 aspects and Mahabharata, Shantiparva explains those being 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><blockquote>adrōhaḥ sarvabhūtēṣu karmaṇā manasā girā। anugrahaśca dānaṁ ca satāṁ dharmaḥ sanātanaḥ॥ </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" />

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

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

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

#  '''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.  

#  '''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>

*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>

*'''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>

==Code of conduct (Dharmik vyavahar sutra)==

==Code of conduct (Dharmik vyavahar sutra)==

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

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

#'''Yajna''': 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

#'''Yajna''': 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

#'''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.

#'''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.

#परित्यागः 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.

#परित्यागः 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.

#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

#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

##Activity (profession) supported by knowledge and inspired by Devotion (Karmayoga)

##Activity (profession) supported by knowledge and inspired by Devotion (Karmayoga)