Pramanas for Dharma (धर्मप्रमाणानि)

परिचय || Introduction

The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called Sanaatana Dharma or eternal dharma.

Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. The vedic literature starting with Smritis have shown the irrevocable link between Dharma and Vedas.

 Manusmriti

According to Manu, those aspiring to know Dharmas should seek refuge in Vedas.

धर्मजिज्ञासानां प्रमाणं परमं श्रुतिः ॥ (Manusmriti (2.3))

Meaning : For those greatly interested seekers of Dharma, the Vedas (Shrutis) are the highest authority.

वेदोऽखिलो धर्ममूलम् ॥ (Manusmriti (2.6))

Meaning: Indeed ! Vedas are the source of all Dharmas.

That the Vedas are the very treasure house of all Dharmas was unequivocally and unquestionably proclaimed by Manu, the first Law-giver after the Vedas as follows

विभर्ति सर्वभूतानि, वेदशास्त्रं सनातनम् | तस्मादेतत्परं मन्ये, यज्जन्तोरस्य साधनम् || (Manusmriti (12.99))

Meaning: The eternal Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings (यज्जन्तः) regard Vedas as their authoritative instrument in achieving it.

Yagnavalkya Smriti

This Smriti, on which is based the present day Indian Judiciary system, claims its foundation on Vedas thus

न वेदशास्त्रादन्यत् तु, किंचिच्छास्त्रं हि विद्यते |

निस्सृतं सर्वशास्त्रं तु, वेदशास्त्रात् सनातनात् ||

Meaning : There are no greater shastras other than the Vedas, as all shastras arose from the eternal Veda shastras only.

Atri Smriti

Atri Smriti attributes the highest position of a Guru (teacher) to Vedas

नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 148)

Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child).

Aitereya Brahmana

Brahmanas ascribe the origin of Vedas from the Creator of the Universe, Brahma

प्रजापतिवर्वा इमान् वेदानसृजत् ||

Meaning : Prajapati or Brahma created (or expounded) these Vedas.

Mundaka Upanishad

The Upanishad texts base their spiritual philosophy on Vedas and describe the origin of vedas to be from the Parabrahman or Infinite Consciousness.

तस्मादृच: साम यजूंषि दीक्षा || (Mund. Upan. 2.1.6)

Meaning: From Him (the Parabrahma) arise the the mantras of Rig, Yajus and Sama vedas.

Brihdaranyaka Upanishad

....एतस्य वा महतो भूतस्य नि:श्वसितमेतद् यद् ऋग्वेदो यजुर्वेद: सामवेदोऽथर्वाङ्गिरस .... || (Brih. Upan. 4.5.11)

Meaning: From the breath (exhalation) of this Supreme Being have arisen the Rigveda, Yajurveda, Samaveda and Atharvanaveda.

Mahabharata

Maharshi Vedavyasa in Mahabharata

अनादिनिधनानित्या, वागुत्सृष्टा स्वयम्भुवा |

आदौ वेदमयी दिव्या, यत: सर्वा: प्रवृत्तय: || (Maha. 12.232.24)

Meaning : In the beginning of Sristi, the self existent Creator, revealed the Eternal and Divine Vedas, as they are they show the path for all activities of every being.

Vedas in Shad Darshanas

Nyaya Shastra

Goutama maharshi gave the Nyaya shastra to the world. It is classified as one of the shad vedangas which is very vital for the understanding of Vedas.

मन्त्रायुर्वेदप्रामाण्यवच्च तत्प्रामाण्यमाप्तप्रामाण्यात् || (Nyay. Shas. 2.1.69)

Meaning: Just like the mantras (spells) counteract the poisons and Ayurveda (medical science) prescribes reliable remedies (for diseases and prevention of disease) with authority (as they are given by the maharshis and sages who are authoritative about the subjects), so also Vedas are standard (unequivocal guidelines) as the mantra drastas or rushis to whom they were revealed are the righteous sages.

Meemamsa

नित्यस्तु स्याद् दर्शनस्य परार्थत्वात् ||

Mahabharata which is acclaimed as the मानव कर्तव्य शास्त्र || Manava kartavya sastra, has a discussion of this topic in the form of conversation between Yudhistira and Bhishma thus,

तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः ।

दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥

प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् ।

यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shanti. 109-9-11)

tādṛśo'yamanupraśno yatra dharmaḥ sudurlabhaḥ |

duṣkaraḥ pratisaṃkhyātuṃ tatkenātra vyavasyati ||

prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam |

yaḥ syātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ || (Maha. Shanti. 109-9-11)

Meaning : It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which helps ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.

धारणाद् धर्म इत्याहुर्धर्मो धारयते प्रजाः |

यत् स्याद् धारणसंयुक्तं स धर्म इति निश्चयः || (Maha. Karna. 69-58)

dhāraṇād dharma ityāhurdharmo dhārayate prajāḥ |

yat syād dhāraṇasaṃyuktaṃ sa dharma iti niścayaḥ || (Maha. Karna. 69-58)

Meaning : The above verse eulogizes Dharma as follows " Dharma sustains the society, Dharma maintains the social order, Dharma ensures the well being and progress of humanity, Dharma is surely that which fulfills these objectives" Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in God and heaven to attain मोक्ष || moksha (eternal bliss). The necessity of scrupulous practice of Dharma is forcefully expressed in Manusmriti thus:

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः |

तस्माध्दर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत्  || (Manu 6-11-15)

dharma eva hato hanti dharmo rakṣati rakṣitaḥ |

tasmādhdarmo na hantavyo mā no dharmo hato'vadhīt || (Manu 6-11-15)

Meaning : Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.