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Pramanas for Dharma (धर्मप्रमाणानि) (view source)

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Manusmrti reiterates the importance of respecting Shistas.<blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)<ref name=":222" /></blockquote>Those who have thoroughly studied the Dharmashastras, well-versed in the Vedas and vedangas, and leading a life according to the prescribed way laid down in the Shrutis are to be known as qualified persons of virtuous conduct or Shista Brahmanas (शिष्टा ब्राह्मणा-s).<ref>Pt. Manmath Nath Dutt, (1979) ''The Dharmashastra, Hindu Religious Codes, English Translation and Text. Volume 5.'' New Delhi: Cosmo Publications (Page 436)</ref>

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==== आचारप्रमाणम् ॥ Achara Pramana ====

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=== आचारप्रमाणम् ॥ Achara Pramana ===

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~~'''Udaharana''':~~ It is further debated that if one who follows the activities as given by the Vedas and one who knows the Vedas (वेदविद्) becomes the pramana or standard for Shistachara, then even the (unlawful) living of Ahalya and Tara with Indra and Chandra respectively is be called as virtuous conduct (इन्द्रचन्द्रादेरहल्यातारादिगमनमपि प्रमाणं स्यात् किम्?) That is not the case. Then how is Aachara pramana (कथमाचारप्रामाण्यम्?) to be determined?

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It is further debated that if one who follows the activities as given by the Vedas and one who knows the Vedas (वेदविद्) becomes the pramana or standard for Shistachara, then even the (unlawful) living of Ahalya and Tara with Indra and Chandra respectively is be called as virtuous conduct (इन्द्रचन्द्रादेरहल्यातारादिगमनमपि प्रमाणं स्यात् किम्?) That is not the case. Then how is Aachara pramana (कथमाचारप्रामाण्यम्?) to be determined?

'''Hetu''': In the case of knowing what Aachara pramanas are, even though deviations from Dharma are observed in examples such as that seen with Ahalya and Tara with Indra and Chandra respectively, Gautama this as follows<blockquote>दृष्टो धर्मव्यतिक्रमः साहसं च महतां ॥ (Gaut. Dhar. Sutr. 1.1.3)<ref>Gautama [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Dharmasutras]</ref> (तेषां तेजोविशेषेण प्रत्यवायो न विद्यते) इति। साहसं परशुरामादेः मातुः शिरछेदादि। </blockquote>Meaning : Bigger instances of transgression of dharma and bold adventurous acts are observed such as the beheading of Parashurama's mother. But such instances not diminish their greatness owing to their glorious deeds.

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Similar lines were expressed in Bhagavata Purana as follows<blockquote>धर्मव्यतिक्रमो दृष्ट ईश्वराणां च साहसम् । तेजीयसां न दोषाय वह्नेः सर्वभुजो यथा ॥ ३० ॥ </blockquote><blockquote>नैतत्समाचरेज्जातु मनसापि ह्यनीश्वरः । विनश्यत्याचरन्मौढ्याद् यथारुद्रोऽब्धिजं विषम् ॥ ३१ ॥</blockquote><blockquote>ईश्वराणां वचः सत्यं तथैवाचरितं क्वचित् । तेषां यत् स्ववचोयुक्तं बुद्धिमांस्तत् समाचरेत् ॥ ३२ ॥</blockquote><blockquote>कुशलाचरितेनैषां इह स्वार्थो न विद्यते । विपर्ययेण वानर्थो निरहङ्‌कारिणां प्रभो ॥ ३३ ॥ (Bhag. Pura. 10.1.30-33)<ref>Bhagavata Purana (Skanda 10 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Purvardha Adhyaya 33])</ref></blockquote>Transgressing the limits of dharma and over-adventurous acts are found to have been committed by mighty divine beings. But that does not amount to a blemish for those glorious beings, just as the fire having numerous flames (which does not get polluted by consuming impure things). These (transgressive) acts should not be committed even mentally by those beings who are not divine. Such people meet with destruction (people who transgress dharma) just like a person, other than Rudra, who swallows the poison that arose by the churning of the ocean. The words of those having divine wisdom are irrefutably truth and authoritative but their actions may be emulated only at certain times. A prudent and intelligent person should follow the actions of such virtuous men only when consistent with their own personal precepts. Such authoritative persons who are devoid of ahamkara (ego) have no selfish ends for they work for the welfare of others and gain nothing by acting on the contrary.<ref>Bhagavata Purana, English Translation. Volume 5 Delhi : Motilal Banarsidass. Pvt. Ltd. (Page 1463)</ref>

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==== परिषद्वचन-प्रमाणम् ॥ Pramana ~~of the Parishad =~~===

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=== परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===

Formation of a Parishad (a group of people forming a deciding authority) is an important aspect of our present day social fabric as well as the judicial system. We can now see how the pramanas for dharma evolved over time. Initially it was directly Vedas, then Smrtis, followed by practicing seers. As the rshi-parampara started dwindling the words of Shista Brahmanas following dharmik activities were considered as dharma pramanas. Further, in handling exceptional situations wherein the texts were not available the verdict of the Parishad of Shista Brahmanas was considered as authority or dharma pramanas.

In the absence of Manusmrti and such dharma defining books the laws pronounced by Parishad (a group of Shistas) become the dharma pramanas without any doubt according to Manu.<blockquote>अनाम्नातेषु धर्मेषु कथं स्यादिति चेद्भवेत् । यं शिष्टा ब्राह्मणा ब्रूयुः स धर्मः स्यादशङ्कितः । । १२.१०८ । । (Manu. Smrt. 12.108)<ref name=":222" /></blockquote>Gautama clarifies ten such Shistas form the Parishad. Bodhayana also reiterates the same.

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For dharmas which have Vedic and vaidika vangmaya references any questions can be resolved. However, as the socio-economic changes are widely taking place as the yugas are changing, how does one arrive at a pramana for a dharmik point that is not mentioned in vedic or smrti reference? Simply put who in the present era decides about a particular dharmik activity/issue not found in the vedas and dharmashastras? For example, the usage of plastic items for pujas or dharmik activities are not directly mentioned in Vedas or even dharmashastras, as plastic is a product created in the past 50 years. Thus plastic is not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers/vessals are explicitly mentioned. In such cases the decisions of the Dharma Parishads are accepted as pramanas.

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Whenever there are no pramanas for a dharmic point in question then the decisions of Shista Brahmanas are unhesitatingly to be followed. Nannaya, the great poet who translated Mahabharata into Telugu language, pays his respects to the Vidvat Parishad before whom his literary work was presented for evaluation. Parishads have played an important role as quality control and regulatory bodies in the ancient days.

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Groups of Shistas formed Parishads which worked selflessly to set the social standards based on existing dharmas given in the Shrutis and Smrtis after due judicious deliberation. Smrtis have taken into account such minute aspects about changing Dharmas and instituted a system of having Parishads as decisive authorities with high standards of quality.

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The people constituting the Parishad should have exceptional qualities described in the shastras. The concept of Vidvat Parishads led to modern day thesis defence in our education system wherein a thesis is evaluated by a panel of experts in that particular field. Formation of parishads has extended to other areas where a group of experts in any given field form the Parishad. Manu discusses this aspect as follows<ref name=":4" /><blockquote>अनान्मातेषु धर्मेषु कथं स्यादिति चेद्भवेत् । यं शिष्टा ब्राह्णा भ्रूयुः स धर्मस्स्यादशाङ्केतः।।</blockquote>Meaning: How is the dharma not found in the Vedas dealt with if present? That which the Shishta Brahmanas pronounce is the Dharma without any doubt (in such situation).

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Gautama mentions that when dharmas in question are not found in the available Amnayas (vedas) (as many Vedas themselves are lost over a period of time, or the issue of a particular dharma in the present day is unavailable in the vedic references) then the decision, of what is best suitable, made by a group of selfless (अलुब्धः। not a greedy person) Shistas are to be implemented without any doubt. The additional qualities of a Shista Brahmana are mentioned here, i.e., selflessness or devoid of greed or not acting for personal gains. <blockquote>अनान्माते दशावरैः शिष्टैः ऊहवद्भिः अलुब्धैः प्रशस्तं कार्यम्। यत्तैः प्रशस्तमित्युक्तं तत्कार्यमित्यर्थः।</blockquote>Meaning: The best (for a given situation) solution given by a group of not less than ten selfless Shistas has to be enacted. It means that which is best as suggested by them is to be implemented.

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Bodhayana also mentions the importance of the Parishad formed with not less than ten people.<ref name=":4" />

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तदभावे दशावरा परिषत्। तदाभावे श्रुत्याद्यभावे।

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Yajnavalkya mentions that a Parishad could consist of lesser number of Shistas and among them even if one Atmajnani is present his decision is to be accepted and followed as dharma in matters of ambiguity.<blockquote>चत्वारो वेदधर्मज्ञाः परिषत्रैविद्यमेव वा। सा ब्रूते यं स धर्मस्स्यादेको वाऽध्यात्मवित्तमः।।</blockquote>Meaning: That which is pronounced by those who are well-versed either in the Four Vedas and Dharmashastras, or even in three Vedas, or a single Adhyatmavid (Brahmajnani), in a Parishad, is said to be Dharma.

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Vasishta clearly spells out that<ref name=":4" /><blockquote>वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्। यस्य प्रमाणं न भवेत्प्रमाणं न तस्य कुर्याद्वचनं प्रमाणम्।।</blockquote>Vedas, smrtis and the advices of dharma and artha are pramanas. Those whose pramanas do not include any of the above pramanas such a person’s words are not to be considered as having any basis or pramanas, and hence should be ignored.

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=== सम्प्रदायोऽपि प्रमाणम् ॥ Sampradaya Pramana ===

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Along with the above Dharma pramanas, Sampradaya also has been considered as pramana in some instances according to Manu. Sampradaya is defined as those aacharas (activities) that have come down traditionally in one’s own community/family. Where there are differences in aacharas according to shastras, that particular sampradaya has to be followed. <blockquote>तथा सम्प्रदायोऽपि कचित्प्रमाणमित्याह मनुः। स्वकुलपरम्परायात आचारः सम्प्रदायः। सोऽपि शास्त्रविप्रतिपत्तौ द्रष्टव्यः। </blockquote><blockquote>येनास्य पितरो याताः येन याताः पितामहाः। तेन यातात्सतां मार्गे तेन गच्छन्नरिष्यति।।</blockquote>Meaning: One always go in the way (follow those acharas) in which the forefathers and grandfathers have travelled.

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The above lines mean that it is better for one to perform the same dharmik activities that were previously followed by one’s forefathers and grandfathers.

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For example, specific vratas (vows) for deities such as Vishnu and Lakshmi are typically performed in many families as a tradition because their forefathers had performed them in a certain way. Newly-weds perform Satyanarayana vrata in many families in South of India as a tradition, but is widely performed in all regions of Bharat for well-being and auspiciousness at prescribed times.

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Sumantu reiterates<ref name=":4" /><blockquote>यत्र शास्त्रगतिर्भिन्ना सर्वकर्मसु भारत। उदिते-नुदिते चैव होमभेदो यथा भवेत्।।</blockquote><blockquote>तस्मिन्कुलक्रमायातमाचारं त्वाचरेद्रुधः। स गरीयान्महाबाहो सर्वशास्त्रोदितादपि।।</blockquote>

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=== धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana ===

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According to Apastamba the acharas that are followed by a Dharmajna, who is one well-versed in dharmashastras, is also a pramana for dharma.<ref name=":4" /><blockquote>धर्मज्ञसमयः प्रमाणं वेदाश्च। </blockquote>

=== प्रियमात्मनः ॥ Inner Voice of a Person ===

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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 Moksha (मोक्षः । eternal bliss).

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== ~~संवादः~~ ॥ Discussion ==

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==संवादः ॥ Discussion ==

There are different versions and ways in which many shlokas and mantras have been interpreted by different scholars across ages. Enforcement of Dharma was of prime importance since Vedic era.

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== ~~References~~ ==

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In the present days, numerous questions and doubts about the dharmik activities, unknown to the present generation, are preached but not practiced by many people who have studied the Dharmashastras. Sadly, practicing dharmas and acharas laid down in the dharmashastras for various people of four varnas and ashramas have become very limited in this age, some for valid and some due to devious reasons in the name of religion. Much confusion exists in the society as what and who is to be approached as a valid source for deciding dharmas pertaining to the present generation.

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Also in the name of traditions many superfluous traditions have cropped up, many new dharmas and shastra asammata paddhatis have been floated such as pouring milk (abhisheka) on the idols and statues of politicians, in the name of puja and dharmachara. Consider ancient times when Rajas and Maharajas, took great responsibility of their subjects and strove to set an example to the society. Kshatra dharma was the foundation of their very character, which, is totally lacking in many politicians of the present system of social administration. So is the case regarding people of all four varnas and ashramas.

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Our acharas have a dharmik background and a valid reason for performing them was explained in the ancient times. Gradually they became symbolic as we lost the people who could explain any particular tradition and without appropriate guidance younger generations are turning towards modern faiths as they are “easier and fashionable” to follow.

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== References==

[[Category:Vedas]]

[[Category:Dharmas]]

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Pramanas for Dharma (धर्मप्रमाणानि) (view source)

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