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Education on Sanatana Dharma (view source)
Revision as of 21:08, 5 December 2020
, 21:08, 5 December 2020seva
=== अन्यकार्याणि ॥ ===
=== अन्यकार्याणि ॥ ===
In observing all this, there should be adherence to truthfulness, simplicity, self-dependence, good behaviour, independence, empathy, tolerance, cleanliness, svadeshi, etc. It is advised to highlight those sayings from the tradition that establish the values enumerated above. For example: Where husband and wife live a relation defined by love, in that house, the deities Vishnu and Lakshmi stay even without the presence of their idols.
In observing all this, there should be adherence to truthfulness, simplicity, self-dependence, good behaviour, independence, empathy, tolerance, cleanliness, svadeshi, etc. It is advised to highlight those sayings from the tradition that establish the values enumerated above. For example: Where husband and wife live a relation defined by love, in that house, the deities Vishnu and Lakshmi stay even without the presence of their murti or vigrahas.
* Revelation of the 10 lakshanas of dharma as given in Manusmrti.:
* Revelation of the 10 lakshanas of dharma as given in Manusmrti.:
<blockquote>धृतिः क्षमा दमोऽस्तेयं शौचम् इन्द्रियनिग्रहः । धीर्विद्या सत्यम् अक्रोधो दशकं धर्मलक्षणम् । । ६.९२ । ।<ref name=":3" /></blockquote><blockquote>''dhr̥tiḥ kṣamā damo'steyaṁ śaucaṁ indriyanigrahaḥ । dhīrvidyā satyaṁ akrodho daśakaṁ dharmalakṣaṇam । । 6.92 । ।''</blockquote>Meaning: Steadiness (refers to a stable behaviour even in extreme situations), Forgiveness, Self-control, Abstention from unrighteous appropriation, Purity (internal and outwardly), Control of the Sense-organs, Discrimination (sat-asat-viveka), Knowledge (the art of using all knowledge in a beneficial way), Truthfulness, and Absence of anger (in thought, word and deed)— these are the ten-fold forms of duty.<ref name=":4" />
<blockquote>धृतिः क्षमा दमोऽस्तेयं शौचम् इन्द्रियनिग्रहः । धीर्विद्या सत्यम् अक्रोधो दशकं धर्मलक्षणम् । । ६.९२ । ।<ref name=":3" /></blockquote><blockquote>''dhr̥tiḥ kṣamā damo'steyaṁ śaucaṁ indriyanigrahaḥ । dhīrvidyā satyaṁ akrodho daśakaṁ dharmalakṣaṇam । । 6.92 । ।''</blockquote>Meaning: Steadiness (refers to a stable behaviour even in extreme situations), Forgiveness, Self-control, Abstention from unrighteous appropriation, Purity (internal and outwardly), Control of the Sense-organs, Discrimination (sat-asat-viveka), Knowledge (the art of using all knowledge in a beneficial way), Truthfulness, and Absence of anger (in thought, word and deed)— these are the ten-fold forms of duty.<ref name=":4" />
realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.<ref name=":6">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh:The Divine Life Society, The Yoga of Liberation by Renunciation.</ref>
realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.<ref name=":6">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh:The Divine Life Society, The Yoga of Liberation by Renunciation.</ref>
*Following the steps necessary to become a teacher and being disciplined in self-study (स्वाध्यायः) and understanding the knowledge gathered through self-study. That is, to keep the process of learning and teaching in continuity.
*Following the steps necessary to become a teacher and being disciplined in self-study (स्वाध्यायः) and understanding the knowledge gathered through self-study. That is, to keep the process of learning and teaching in continuity.
*Attaining one pointed concentration through spiritual practices and reading for attaining the aim of moksha.
*Attaining one pointed concentration through adhyatmik practices and reading for attaining the aim of moksha.
*To keep up a balance in reading and teaching, performing Yajnas, charity, firmness (being resolute at times of distress), renunciation, etc. thereby, nurturing resilience, wisdom (सत्-असत्-विवेक-बुद्धि), the art of using knowledge for the overall good.
*To keep up a balance in reading and teaching, performing Yajnas, charity, firmness (being resolute at times of distress), renunciation, etc. thereby, nurturing resilience, wisdom (सत्-असत्-विवेक-बुद्धि), the art of using knowledge for the overall good.
*Trying to understand the different components of the society through practical and time relevant techniques.
*Trying to understand the different components of the society through practical and time relevant techniques.
lordliness are the duties of Kshatriyas, born of (their own) nature.<ref name=":6" />
lordliness are the duties of Kshatriyas, born of (their own) nature.<ref name=":6" />
* Attaining one pointed concentration through spiritual practices and reading for attaining the aim of moksha.
* Attaining one pointed concentration through adhyatmik practices and reading for attaining the aim of moksha.
* Doing things essential for the fulfillment of the duty of protection.
* Doing things essential for the fulfillment of the duty of protection.
* Giving [[Annadana (अन्नदानम्)|Annadana]] to others.
* Giving [[Annadana (अन्नदानम्)|Annadana]] to others.
* Describing the qualities of a Vaishya, the Bhagavad Gita says,
* Describing the qualities of a Vaishya, the Bhagavad Gita says,
<blockquote>कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥१८- ४४॥<ref name=":5" /></blockquote><blockquote>''kr̥ṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam । paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ॥18- 44॥''</blockquote>Meaning: Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.<ref name=":6" />
<blockquote>कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥१८- ४४॥<ref name=":5" /></blockquote><blockquote>''kr̥ṣigaurakṣyavāṇijyaṁ vaiśyakarma svabhāvajam । paricaryātmakaṁ karma śūdrasyāpi svabhāvajam ॥18- 44॥''</blockquote>Meaning: Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of seva (सेवा | selfless service) is the duty of the Sudra (servant class), born of (their own) nature.<ref name=":6" />
* Attaining one pointed concentration through spiritual practices and reading for attaining the aim of moksha.
* Attaining one pointed concentration through adhyatmik practices and reading for attaining the aim of moksha.
* Making sure that the teachers and soldiers do not fall short of financial and other facilities.
* Making sure that the teachers and soldiers do not fall short of financial and other facilities.
* Joining the forces of security.
* Joining the forces of security.
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=== शैक्षणिककार्यम् ॥ ===
=== शैक्षणिककार्यम् ॥ ===
* Reading [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiya Shastriya Sahitya]].
* Reading [[Bharatiya Samskrtika Parampara (धार्मिकसांस्कृतिकपरम्परा)|Bharatiya Shastriya Sahitya]].
* Constantly thinking and contemplating on them.
* Constantly thinking and contemplating on them.
* Discussing the subject matter in these texts with people of different age groups.
* Discussing the subject matter in these texts with people of different age groups.
* Here onwards, the role, though not explicit, of the father as well as the guru who is referred to as Manasa Pita is of prime importance. Mother and other family members lend a helping hand.
* Here onwards, the role, though not explicit, of the father as well as the guru who is referred to as Manasa Pita is of prime importance. Mother and other family members lend a helping hand.
* This age is extremely conducive to inculcation of good habits. In this regard, the following are suggested.
* This age is extremely conducive to inculcation of good habits. In this regard, the following are suggested.
* In this phase, reprimanding according to the need, is accepted. The quality of Paropakara or Service should be inculcated. It is said that,<blockquote>परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः । परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ॥</blockquote><blockquote>''paropakārāya phalanti vr̥kṣāḥ paropakārāya vahanti nadyaḥ । paropakārāya duhanti gāvaḥ paropakārārthamidaṁ śarīram ॥''</blockquote>Meaning: The trees bear fruits to serve others. The rivers flow to serve others, Cows give milk to serve others. This human body is meant to serve others. This value inspires every individual to serve society through every profession or a vocation. It is inspiring that rivers serve others, animals and plants serve others, and are not selfish; man being the highest form of life should not lag behind in serving others; not merely human beings, but all living beings.
* In this phase, reprimanding according to the need, is accepted. The quality of Paropakara or seva (सेवा | selfless service) should be inculcated. It is said that,<blockquote>परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः । परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ॥</blockquote><blockquote>''paropakārāya phalanti vr̥kṣāḥ paropakārāya vahanti nadyaḥ । paropakārāya duhanti gāvaḥ paropakārārthamidaṁ śarīram ॥''</blockquote>Meaning: The trees bear fruits to serve others. The rivers flow to serve others, Cows give milk to serve others. This human body is meant to serve others. This value inspires every individual to serve society through every profession or a vocation. It is inspiring that rivers serve others, animals and plants serve others, and are not selfish; man being the highest form of life should not lag behind in serving others; not merely human beings, but all living beings.
Other responsibilities include,
Other responsibilities include,
# Getting them to chant stotras like the Ekatmata stotra everyday.
# Getting them to chant stotras like the Ekatmata stotra everyday.
* In the context of expression of feelings it is said to parents that at this stage, पुत्रं मित्रवदाचरेत् | ''putraṁ mitravadācaret |'' That is, guidance should be provided like a friend.
* In the context of expression of feelings it is said to parents that at this stage, पुत्रं मित्रवदाचरेत् | ''putraṁ mitravadācaret |'' That is, guidance should be provided like a friend.
* The realisation of responsibilities to increase significantly. Especially, towards Dharma raksha.
* The realisation of responsibilities to increase significantly. Especially, towards Dharma raksha.
* Establishing and nourishing communities for the spread of Dharma.
* Knowledge and nurture of societal duties by which no action goes against the same.
* Knowledge and nurture of societal duties by which no action goes against the same.
* This is the stage of choosing a subject for Svadhyaya on which one contemplates. And to establish in the Svadhyaya that Dharma is an instrument for attaining moksha.
* This is the stage of choosing a subject for Svadhyaya on which one contemplates. And to establish in the Svadhyaya that Dharma is an instrument for attaining moksha.
* Acquiring skill in various forms of defence like Niyuddha, Danda yuddha and rifle shooting.
* Acquiring skill in various forms of defence like Niyuddha, Danda yuddha and rifle shooting.
* Providing services in the army, police, National intelligence agencies, etc.
* Providing services in the army, police, National intelligence agencies, etc.
* To ensure law making and protection
=== पोषणकार्यम् ॥ ===
=== पोषणकार्यम् ॥ ===
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== गार्हस्थ्यम् ॥ Householder's phase (Age between 26 to 60) ==
== गार्हस्थ्यम् ॥ Householder's phase (Age between 26 to 60) ==
It is said that every individual should discharge four pious obligations; namely, Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity). One should discharge Devaruna by worship of God, Pitruruna by maintaining continuity of the family, Rishiruna by the acquisition and dissemination of knowledge and Manavaruna by every type of social service.<blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मनुजा भुवि । पितृदेवर्षिमनुजदेयैः शतसहस्रशः ॥ १११.१२ ॥<ref>Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/unic/mbh01_sa.html Adiparva.]</ref></blockquote><blockquote>''r̥ṇaiścaturbhiḥ saṁyuktā jāyante manujā bhuvi । pitr̥devarṣimanujadeyaiḥ śatasahasraśaḥ ॥ 12 ॥''</blockquote>That is why, in the second stage of life (ie. [[Grhasthashrama (गृहस्थाश्रमः)|the Grhasthashrama]]), after the acquisition of knowledge or completing education, an individual has to get married and commence family life. During this stage, it was the joint responsibility of husband and wife to lead a pure and simple family life, to maintain sexual morality and to discharge the 'Pitruruna' by begetting children, educating them and making them good citizens. To do this effectively, they had to adjust to each other and live together.
It is said that every individual should discharge four pious obligations; namely, Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity). One should discharge Devaruna by worship of God, Pitruruna by maintaining continuity of the family, Rishiruna by the acquisition and dissemination of knowledge and Manavaruna by every type of social service or seva (सेवा | selfless service).<blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मनुजा भुवि । पितृदेवर्षिमनुजदेयैः शतसहस्रशः ॥ १११.१२ ॥<ref>Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/unic/mbh01_sa.html Adiparva.]</ref></blockquote><blockquote>''r̥ṇaiścaturbhiḥ saṁyuktā jāyante manujā bhuvi । pitr̥devarṣimanujadeyaiḥ śatasahasraśaḥ ॥ 12 ॥''</blockquote>
* Pitru Rna : Giving birth to a generation greater than oneself.
In the second stage of life (ie. [[Grhasthashrama (गृहस्थाश्रमः)|the Grhasthashrama]]), after the acquisition of knowledge or completing education, an individual has to get married and commence family life. It was the joint responsibility of husband and wife to lead a pure and simple family life, to maintain sexual morality and to discharge the 'Pitruruna' by begetting children, educating them and making them good citizens. For, good children beget good name to parents. Therefore, fulfillment of Pitru Rna refers to giving birth to lustrous, talented, capable, humble progeny with good life goal by which the names of the ancestors may be made immortal. To do this effectively, they had to adjust to each other and live together.
* Deva Rna :
Deva refers to the divine deities like Indra, Agni, Vayu, Prthvi, Varun without whom the world will cease to exist. The Rna towards devatas are fulfilled through Yajnas that nourish them thereby bringing prosperity to mankind.
* Rishi Rna :
Right from the time that the Jivatma enters the womb to the time of death, every human being learns something or the other from fellow human beings. And in that sense, everyone from whom one has learnt something is looked upon as one's guru. The constant urge to fulfill the Rna towards this lifelong teaching that makes one capable of leading a good life is called as Rishi Rna. Also, it is the duty of every individual to serve the society, of which one is a part and parcel. It is the special responsibility of those undertaking the teaching profession or literary pursuits to enrich and disseminate knowledge to the younger generation as part of the discharge of Rishiruna -the debt due to teachers.
* Bhuta Rna / Manushya Rna :
The human body is made, nourished and protected by the Panchamahabhutas. The Panchamahabutas (5 elements) fulfill all the material needs of life. Therefore, it is the duty of human beings to protect the 5 elements and see to it that they remain clean, pure and sufficient. This is the way to fulfill Pitru Rna. In this age where there is increasing awareness of environment pollution, the efforts are incomplete without the inculcation of the practice of Yajna which cleanses the environment of pollution.
Further, it is necessary for an individual to earn his livelihood by legitimate methods and to spend whatever he had earned not only for his benefit but also for the benefit of the other members of the family, and also to utilise his income/resources and energy for the benefit of society having due regard to his capacity and aptitude and thereby discharge the fourth pious obligation namely 'Manavaruna'. Man has unlimited desires. And his needs increase as per his desire. The fulfillment of these desires though, is not in the hands of one man alone. One needs the help of the society to fulfill those needs. Therefore, man is indebted to the society and this Rna can be fulfilled only by contributing knowledge, time and money to the society.
Further, it was necessary for an individual to earn his livelihood by legitimate methods and to spend whatever he had earned not only for his benefit but also for the benefit of the other members of the family, and also to utilise his income/resources and energy for the benefit of society having due regard to his capacity and aptitude and thereby discharge the fourth pious obligation namely 'Manavaruna'.
Thus, the duties of a Grhastha in today's terms refers to a harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas. Therefore,
Thus, the duties of a Grhastha in today's terms refers to a harmonious and honest married life, conforming to professional/ vocational ethics, and maintaining persons in the other three Ashramas. Therefore,
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== प्रौढं वार्धक्यं च ॥ Old age ==
== प्रौढं वार्धक्यं च ॥ Old age ==
This is the stage of Vanaprasthashrama literally meaning, retirement to forest. It is nothing but life after retirement from profession and avocation (around the age of sixty). During this period, an individual was required to entrust the family responsibility to his grown up sons/daughters as the case may be, and to devote himself mainly to the service of the society. During this period, an individual was required to discharge his obligation to society, i.e., 'Manavaruna' to a greater extent by rendering various types of social services. In today's parlance, it refers to taking up Social service by giving up earning activity to the extent possible. That is, becoming a Social Worker. It is a stage of remaining in meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation. This stage of life is a reflection of devotion to divinity and humanity.
This is the stage of Vanaprasthashrama literally meaning, retirement to forest. It is nothing but life after retirement from profession and avocation (around the age of sixty). During this period, an individual was required to entrust the family responsibility to his grown up sons/daughters as the case may be, and to devote himself mainly to the seva (सेवा | selfless service) of the society. During this period, an individual was required to discharge his obligation to society, i.e., 'Manavaruna' to a greater extent by rendering various types of social services. In today's parlance, it refers to taking up Social service or seva (सेवा | selfless service) by giving up earning activity to the extent possible. That is, becoming a Social Worker. It is a stage of remaining in meditation and worship of God in the evening of life and giving advice and the benefit of one's experience to the younger generation. This stage of life is a reflection of devotion to divinity and humanity.
In this phase too, one may contribute to the educational, governmental and progressive systems.
In this phase too, one may contribute to the educational, governmental and progressive systems.