Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)

Dharmika jivana vidhana (Samskrit : धार्मिकजीवनविधानम् । Dharmika life style) comprises of different jivana vidhanas or lifestyle approaches to lead a holistic life as prescribed by ancient texts of Sanatana Dharma. Our present society is witness to immense changes in upbringing our newer generations with distorted moral and ethical values, disharmony in relationships within and outside communities, insensitivity towards others needs, national strife and international conflicts apart from the many other 'diseases of the society'. Mahopanishad, one of the minor upanishad, drives home the concept of unity by the establishment of harmonious relations between all the Jivatmas.

अयं बन्धुरयं नेति गणना लघुचेतसाम् । उदारचरितानां तु वसुधैव कुटुम्बकम् ॥ ७१॥

ayaṁ bandhurayaṁ nēti gaṇanā laghucētasām । udāracaritānāṁ tu vasudhaiva kuṭumbakam ॥ 71॥

While our rishis promulgated शान्तिः शान्तिः शान्तिः ॥ Shanti Shanti Shanti or peace for the वसुधैव कुटुम्बकम् ॥ vasudaiva kutumbakam, at present our global society is व्याधिग्रस्थ वसुधैव कुटुम्बकम् ॥ vyadhigrastha vasudaiva kutumbakam, meaning a 'diseased global family'. All the troubles which make us unhappy, the wars, poverty, starvation, suppression of the weak, competition for survival, property, corruption and the countless evils that surround us, are all the diseases of this Humanity. Individually the diseased state stems from the Mind or Manas, which can be corrected by re-sensitizing the peoples of the world to the dharmika paths given by our seers to live a peaceful life leading ultimately to Moksha.

परिचयः || Introduction

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.

Ethic is 'the principles of harmonious relations' built on the recognition of Unity of the Self amid the Diversity of the Not-self.

Roots 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.

Rigveda

From the very ancient times Truth is exalted above everything else. The conception of rta in the Rigveda is a sublime one and is the germ of the later doctrine of the rule of dharma. Rigveda (7.104.12) says

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

suvijñānaṁ cikituṣe janāya saccāsacca vacasī paspr̥dhāte । tayoryatsatyaṁ yataradr̥jīyastaditsomo'vati hantyāsat ॥12॥

There exists a competition between Satya and Asatya speech. Soma protects out of the two what is true and what is very straight-forward and strikes down what is false.

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 :

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)

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 ।

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.

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.

अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा। अनुग्रहश्च दानं च सतां धर्मः सनातनः॥ (Maha. Sant. 12.162.21)

adrōhaḥ sarvabhūtēṣu karmaṇā manasā girā। anugrahaśca dānaṁ ca satāṁ dharmaḥ sanātanaḥ॥

Dharmika Jivana Dristhi

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 Shrutis (Vedic texts and rites) and Smritis (associated texts like Manusmrti), thus exist

1. Shrauta Dharmas
2. 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 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.

अथाष्टाव् आत्मगुणाः ॥ दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Grhy. Sutr. 8.23)

dayā (दया ) kṣānti (क्षान्ति) anasūyā (अनसूया) śaucam (शौचम्) anāyāsaḥ (अनायासः) maṅgalam (मङ्गलम्) akārpaṇyam (अकार्पण्यम्) aspr̥heti (अस्पृहेति)

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

• Daivi Sampada or Divine qualities are twenty-six in number as given below

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥

abhayaṁ sattvasaṁśuddhirjñānayōgavyavasthitiḥ । dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam ॥16- 1॥

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥

ahiṁsā satyamakrōdhastyāgaḥ śāntirapaiśunam । dayā bhūtēṣvalōluptvaṁ mārdavaṁ hrīracāpalam ॥16- 2॥

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥ (Bhag. Gita. 16.1-3)

tējaḥ kṣamā dhr̥tiḥ śaucamadrōhō nātimānitā । bhavanti saṁpadaṁ daivīmabhijātasya bhārata ॥16- 3॥

1. Abhaya (अभयं । Fearlessness)
2. Sattvasamshuddhi (सत्त्वसंशुद्धिः । Sattvic purity)
3. Jnanayogavyavasthiti (ज्ञानयोगव्यवस्थितिः।Steadfast Pursuit of Wisdom)
4. Dana (दानम्।Charity)
5. Dama (दमः। Control of Sense Organs )
6. Yajnas (यज्ञः)
7. Svadhyaya (स्वाध्यायः । Study of Vedic texts)
8. Tapas (तपः । austerity)
9. Arjava (आर्जवम् । Uprightness)
10. Ahimsa (अहिंसा । harmlessness)
11. Satya (सत्यम् । Truthfulness)
12. Akrodha (अक्रोधम् । Absence of Anger)
13. Tyaga (त्यागः । Renunciation)
14. Shanti (शान्तिः । Calmness of Mind)
15. Apaishuna (अपैशुनम् । Avoidance of Calumny)
16. Bhuteshu Daya (भूतेषु दया। Compassion for all beings )
17. Aloluptvam (अलोलुप्त्वम् ।Absence of Greed)
18. Mardava (मार्दवम् । Gentleness)
19. Hrih (ह्रीः । Modesty)
20. Achapalam (अचापलम् । Absence of Restlessness)
21. Tejas (तेजः । Radiance)
22. Kshama (Forgiveness। क्षमा)
23. Dhrti (धृतिः। Endurance)
24. Shoucha (शौच । Purity)
25. Adroha (अद्रोहः। Freedom from hatred)
26. Na Atimanita (नातिमानिता । Free from Pride)

• 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.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥ (Bhag. Gita. 16.4)

dambho darpo'bhimānaśca krodhaḥ pāruṣyameva ca । ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm ॥16- 4॥

1. Dambha (दंभः । Hypocrisy)
2. Darpa (दर्पः। Arrogance and Conceit)
3. Abhimana (अभिमानः । Pride)
4. Krodha (क्रोधः। Anger)
5. Parushya (पारुष्यम् । Harshness)
6. Ajnana (अज्ञानम् । Ignorance)

आत्मसंभाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥ (Bhag. Gita. 16.17)

ātmasaṁbhāvitāḥ stabdhā dhanamānamadānvitāḥ । yajante nāmayajñaiste dambhenāvidhipūrvakam ॥16- 17॥

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥ (Bhag. Gita. 16.18)

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ । māmātmaparadeheṣu pradviṣanto'bhyasūyakāḥ ॥16- 18॥

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥ (Bhag. Gita. 16.19)

trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ । kāmaḥ krodhastathā lobhastasmādetattrayaṁ tyajet ॥16- 21॥

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.

Three are the gates to hell, destructive of the Self - Lust, Wrath and Greed; therefore let these 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.

1. Sarve bhavantu sukhinaha
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

Dharmika Vyavastha

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

1. Varna Dharmas (four classes)
2. Ashrama Dharmas (Brahmacharya, Grihastha, Vanaprastha, Sanyasa)
3. Samskaras (performed on an individual)
4. Panchamahayajnas (yajnas to expiate the 5 debts of man)
5. Shuddhi (Purification of persons, vessals, clothes)
6. Dana (Charity)
7. Ashaucha (impurity during birth and death)
8. Antyesthi (performed on the deceased)
9. Shraddha (performed for deceased ancestors and relatives)
10. Stridharma (special duties of women)
11. Stri-Purusha Dharmas (duties of husband and wife)
12. Vyavahara (judicial procedures and laws)
13. Apaddharmas (actions permitted in extreme difficulties)
14. Prayashchitta (sins and how to expiate them)
15. Karmavipaka (results of evil deeds in past lives)
16. 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.

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. 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.
3. 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.
4. 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.