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Line 70: + + + + + + + + + + + − + − Classification of dharma was primarily based on [[Shruti (श्रुतिः)|Shrutis]] (Vedic texts and rites) and [[Smrti (स्मृतिः)|Smritis]] (Associated texts like Manusmrti), thus exist+ − #Shrauta Dharmas − #Smarta Dharmas − 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}} Line 82:
Line 99: − − *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> − ==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. − #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] − #Vasudaiva Kutumbakam − #Aatmavat sarva bhuteshu [Chanakya niti: matravat para daresu, para dravyesu lostravat] − #'''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 tathaiva ca] − #'''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 − #Krunvanto vishvam Aaryam − #Pancha yajna: Brahma yajna, pitru yajna, deva yajna, bhuta yajna, atithi yajna − #Runavimuktih: deva runa, pitru runa, rushi and guru runa, samaaj runa, bhuta runa − ==Elements of dharmik vyavastha (dharmik structures)== − #'''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
Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्) (view source)
Revision as of 23:03, 24 October 2018
, 23:03, 24 October 2018editing
=== Taittriyopanishad ===
=== Taittriyopanishad ===
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
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 other beings.<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>
=== Mahabharata ===
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>
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 ==
==Dharmika Jivana Dristhi==
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" />
With Dharma well rooted in Vedic principles, other texts such as Dharmashastras have been loud and clear in explaining the Dharmika Vyavahar of one man towards another. Thus society and rules of the society started to develop. Classification of dharma was primarily based on [[Shruti (श्रुतिः)|Shrutis]] (Vedic texts and rites) and [[Smrti (स्मृतिः)|Smritis]] (associated texts like Manusmrti), thus exist
* Daivi Sampada or Divine qualities are twenty-six in number as given below
#Shrauta Dharmas
#Smarta Dharmas
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 [[Yajna (यज्ञः)|Yajnas]], Smarta Dharmas are the codes of conduct widely followed even in the present Dharmika communities. All these shastras detail the perspectives, qualities, morality, ethics, conduct all of which are essential for character building. Jivatma should
=== Atmagunas in Dharmashastras ===
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>
=== Daivi and Asuri Sampada ===
The simplified version, a list of moral tendencies of Jiva were given by Sri Krishna, in Shrimad Bhagavadgita (षोडशोऽध्याय: दैवासुरसंपद्विभागयोग) under the two headings<ref name=":022" />
* '''Daivi Sampada or Divine qualities''' are twenty-six in number as given below
<blockquote>अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥ </blockquote><blockquote>abhayaṁ sattvasaṁśuddhirjñānayōgavyavasthitiḥ । dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam ॥16- 1॥</blockquote><blockquote>अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥</blockquote><blockquote>ahiṁsā satyamakrōdhastyāgaḥ śāntirapaiśunam । dayā bhūtēṣvalōluptvaṁ mārdavaṁ hrīracāpalam ॥16- 2॥</blockquote><blockquote>तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥ (Bhag. Gita. 16.1-3)<ref name=":0">Shrimad Bhagavadgita ([https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%A6%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%81%E0%A4%B0%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 16])</ref></blockquote><blockquote>tējaḥ kṣamā dhr̥tiḥ śaucamadrōhō nātimānitā । bhavanti saṁpadaṁ daivīmabhijātasya bhārata ॥16- 3॥</blockquote>{{div col|colwidth=25em}}
<blockquote>अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥ </blockquote><blockquote>abhayaṁ sattvasaṁśuddhirjñānayōgavyavasthitiḥ । dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam ॥16- 1॥</blockquote><blockquote>अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥</blockquote><blockquote>ahiṁsā satyamakrōdhastyāgaḥ śāntirapaiśunam । dayā bhūtēṣvalōluptvaṁ mārdavaṁ hrīracāpalam ॥16- 2॥</blockquote><blockquote>तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥ (Bhag. Gita. 16.1-3)<ref name=":0">Shrimad Bhagavadgita ([https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%A6%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%81%E0%A4%B0%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 16])</ref></blockquote><blockquote>tējaḥ kṣamā dhr̥tiḥ śaucamadrōhō nātimānitā । bhavanti saṁpadaṁ daivīmabhijātasya bhārata ॥16- 3॥</blockquote>{{div col|colwidth=25em}}
# Abhaya (अभयं । Fearlessness)
# Abhaya (अभयं । Fearlessness)
# Na Atimanita (नातिमानिता । Free from Pride)
# Na Atimanita (नातिमानिता । Free from Pride)
{{div col end}}
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* Asuri Sampada or Infernal qualities, in them Sri Krishna places all the opposite vices - all that tend to divide the Jivatmas. They include qualities that promote the feeling of Egotism, of the separated Self. These are described to have their root in and develop out of delusion of separateness.<ref name=":022" />
* '''Asuri Sampada or Infernal qualities''', in them Sri Krishna places all the opposite vices - all that tend to divide the Jivatmas. They include qualities that promote the feeling of Egotism, of the separated Self. These are described to have their root in and develop out of delusion of separateness.<ref name=":022" />
<blockquote>दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥<ref name=":0" /></blockquote><blockquote>dambho darpo'bhimānaśca krodhaḥ pāruṣyameva ca । ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm ॥16- 4॥</blockquote>{{div col|colwidth=20em}}
<blockquote>दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥ (Bhag. Gita. 16.4)<ref name=":0" /></blockquote><blockquote>dambho darpo'bhimānaśca krodhaḥ pāruṣyameva ca । ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm ॥16- 4॥ </blockquote>{{div col|colwidth=20em}}
# Dambha (दंभः । Hypocrisy)
# Dambha (दंभः । Hypocrisy)
# Darpa (दर्पः। Arrogance and Conceit)
# Darpa (दर्पः। Arrogance and Conceit)
# Krodha (क्रोधः। Anger)
# Krodha (क्रोधः। Anger)
# Parushya (पारुष्यम् । Harshness)
# Parushya (पारुष्यम् । Harshness)
# Ajnana (अज्ञानम् । Ignorance){{div col end}}<blockquote>आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥</blockquote><blockquote>ātmasaṁbhāvitāḥ stabdhā dhanamānamadānvitāḥ । yajante nāmayajñaiste dambhenāvidhipūrvakam ॥16- 17॥</blockquote><blockquote>अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥</blockquote><blockquote>ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ । māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ ॥16- 18॥</blockquote><blockquote>त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥</blockquote><blockquote>trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ । kāmaḥ krodhastathā lobhastasmādetattrayaṁ tyajet ॥16- 21॥</blockquote>Summary : Sri Krishna appraises Arjuna, further, about the Asuric qualities as given in above slokas. Self-Important (आत्मसंभावितः । Atmasambhavita ) and Obstinate (स्तब्धा । Stabdha) they are filled with Pride and Arrogance due to wealth (धनमानमदान्विताः। Dhanamanamadanvita) and perform name-sake yajnas for pomp and ostentation, against the vidhis laid down in the texts.
# Ajnana (अज्ञानम् । Ignorance){{div col end}}<blockquote>आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥ (Bhag. Gita. 16.17)</blockquote><blockquote>ātmasaṁbhāvitāḥ stabdhā dhanamānamadānvitāḥ । yajante nāmayajñaiste dambhenāvidhipūrvakam ॥16- 17॥</blockquote><blockquote>अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥ (Bhag. Gita. 16.18)</blockquote><blockquote>ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ । māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ ॥16- 18॥</blockquote><blockquote>त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥ (Bhag. Gita. 16.19)</blockquote><blockquote>trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ । kāmaḥ krodhastathā lobhastasmādetattrayaṁ tyajet ॥16- 21॥</blockquote>Summary : Sri Krishna appraises Arjuna, further, about the Asuric qualities as given in above slokas. Self-Important (आत्मसंभावितः । Atmasambhavita ) and Obstinate (स्तब्धा । Stabdha) they are filled with Pride and Arrogance due to wealth (धनमानमदान्विताः। Dhanamanamadanvita) and perform name-sake yajnas for pomp and ostentation, against the vidhis laid down in the texts.
Completely taken over by Ahamkara (अहंकारम्) or Egotism, Balam (strength for violence), Darpa (Conceit), Kama (lust), Krodha (Wrath) these malicious ones ever despise Me on the bodies of others as well as their own.
Completely taken over by Ahamkara (अहंकारम्) or Egotism, Balam (strength for violence), Darpa (Conceit), Kama (lust), Krodha (Wrath) these malicious ones ever despise Me on the bodies of others as well as their own.
Simply put, Sri Krishna clearly spelt out those qualities a man should cultivate in himself and those which 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.
==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.
#Sarve bhavantu sukhinaha
#Vasudaiva Kutumbakam
#Aatmavat sarva bhuteshu [Chanakya niti: matravat para daresu, para dravyesu lostravat]
#'''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 tathaiva ca]
#'''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
#Krunvanto vishvam Aaryam
#Pancha yajna: Brahma yajna, pitru yajna, deva yajna, bhuta yajna, atithi yajna
#Runavimuktih: deva runa, pitru runa, rushi and guru runa, samaaj runa, bhuta runa
==Dharmika Jivana Dristhi==
== Dharmika Vyavastha ==
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}}
# '''Varna Dharmas''' (four classes)
# '''Varna Dharmas''' (four classes)
# '''Ashrama Dharmas''' (Brahmacharya, Grihastha, Vanaprastha, Sanyasa)
# '''Ashrama Dharmas''' (Brahmacharya, Grihastha, Vanaprastha, Sanyasa)
# '''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.
Some elements of the dharmik structures ('''dharmik vyavastha''') that are meant to support and facilitate the dharmik codes of conduct.
Some elements of the dharmik structures ('''dharmik vyavastha''') that are meant to support and facilitate the dharmik codes of conduct.
#'''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.
#'''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.
#'''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 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.