Dharma Point of View

Bharatiya Dharmika Vyavastha

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 ie. vishwa dristhi (विश्वदृष्टी - worldview) and tattvajnana (तत्त्वज्ञान - foundational philosophy) 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

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 Vedic traditions.

The core idea is to take the reader closer to the the original sources - the Vedas and the Vaidika Vangmaya (Vedangas- Kalpas and Nirukta, Darshanas, Itihasas, Puranas, etc.) to sensitize the reader about the various dharmik perspectives that lead to self fulfillment and a holistic existence.

श्रूयताम् धर्मसर्वस्वम् || Listen to the Essence of Dharma

श्रूयतां धर्मसर्वस्वं श्रुत्वा चाप्यवधार्यताम् | आत्मनः प्रतिकूलानि परेषां न समाचरेत् || (Vishnudharmottara Purana 3.253.44)

śrūyatāṁ dharmasarvasvaṁ śrutvā cāpyavadhāryatām | ātmanaḥ pratikūlāni pareṣāṁ na samācaret || (Vishnudharmottara Purana 3.253.44)

Please listen to the essence of Dharma and having listened to it, bear in mind. The essence of Dharma is: Whatever is adverse (or Unfavourable) to us, we should not adopt (operate) that in case of others.

Padma Purana also reverberates the same concept.(1.19.335). Our primary efforts are to bring to light the unbiased dharmic perspectives on social, economic, political and cultural aspects presented in Shrutis, Smrtis, Puranas and Shastra granthas.

लोकसङ्ग्रहम् । A Common Ground

We aim to bring together the diversity of the intellectual thoughts establishing the foundational unity (एकवाक्यता) in Bharatiya Shastra Granthas, enabling a scholar and novice to interact on a universal forum.

धर्मसारम् इदं जगत् || Universe reflects the Essence of Dharma

Our vision is to disperse of the dharmik knowledge seen in all aspects of the Universe and Life. We actively advocate the holistic approach towards life expounded in our traditional treatises for the betterment of the generations to come.

Objectives

Dharmawiki serves as a common comprehensive reference platform for both the novice and the scholars and actively promotes

1. Initiation of 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 Dharma - 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 (Shrauta 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. From very ancient times Truth is exalted above everything else. Rigveda (7.104.12) says

सुविज्ञानं चिकितुषे जनाय सच्चासच्च वचसी पस्पृधाते । तयोर्यत्सत्यं यतरदृजीयस्तदित्सोमोऽवति हन्त्यासत् ॥१२॥

"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. The Dharmasutras of Gautama, Baudhayana, Apastamba, and Vasishta deal in greater or less detail principally the following subjects:

• Varna Dharmas (four classes)
• Ashrama Dharmas (Brahmacharya, Grihastha, Vanaprastha, Sanyasa)
• Samskaras (performed on an individual)
• Panchamahayajnas (yajnas to expiate the 5 debts of man)
• Shuddhi (Purification of persons, vessals, clothes)
• Dana (Charity)
• Ashaucha (impurity during birth and death)
• Antyesthi (performed on the deceased)
• Shraddha (performed for deceased ancestors and relatives)
• 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)

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. Classification of dharma was primarily based on Shrutis (Vedic texts and rites) and Smritis (Classes and Stages of life), thus exist

1. Shrauta Dharmas
2. Smarta Dharmas

Aptly, in modern thought processes, the dharmic paradigm encompasses

1. integral unity (dharmik tattvajnana)
2. perspective of life (dharmik jeevan drishti)
3. codes of conduct (dharmik vyavahar sutra)
4. systems and structures (dharmik vyavastha)

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.

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 tathaiva 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. Yajya: 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. 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.
4. 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.
5. 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 (Karmayoga)
   2. Knowledge of the self, sustained by life and activity, and filled with Devotion (Jnanayoga)
   3. Devotion sustained on activity and inspired by this knowledge and of the relation between self and God (Bhaktiyoga)

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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