Classification of Dharma as per Vedic theology
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| 3D animation of Ram Mandir Ayodhya Dham |
Vedic Dharma which is also known as Sanatan Dharma originally, it an ancient old set of traditions and cultures, and systems that still continues on the face of the earth because of its diversity and inquisitiveness, and questioning ability on every fact which are presented by the Rishis after conducting years of observational research using proper but different methodologies. I have already explained the concept of Dharma in sufficient detail in one of my previous articles, please read that before this one, else it will be difficult to understand the concept of this article and might end in a misunderstanding mindset.
The link to the previous article is:- What is dharma? Are dharma and religion the same?
So in this article, I will discuss the classification of Sanatan Dharma and also discuss the definition of each of the classified divisions of it. So, let's get into that directly...
रामो विग्रहवान् धर्मस्साधुस्सत्यपराक्रमः।
राजा सर्वस्य लोकस्य देवानां मघवानिव।।
Pronunciation:- Ramo Vigrahaban Dharmasyadhusaya Satyaprikramah| Raja Sarbasaya Lokasaya Devanang Maghabaniba||
The situation of this statement:- This is the 13th sloka from 37th Sarga in Aranyakanda of Srimad Balmiki Ramayanam. This sloka is spoken by the Maaricha (Maarichudu in Telugu) to Raavana. Maaricha very softly explains to Raavana that he is doing a big mistake by hatching a plan to abduct mother Sita the beloved wife of Shri Ram. He explains to Raavana the true strength of Shri Ram based on maaricha’s previous encounters with Shri Ram wherein he was defeated very easily by Shri Ram but was left alive just because of the kindness of Shri Ram.
Translation:- Ramchandra is himself the ideal of Dharma, he has Sadhuta and he also has truthfulness in his personality and character and he brave enough like a king and he is also the real king of all the Lokas and has the persona like the Maghabani dev who is also known as Indra dev.
**In this article, I would use the circular approach to explain the things, which I'm already started from this Sanskrit sloka, mentioned above and will end with this sloka at the end of this article with its interpretation. This is a style of writing which was used by Adikavi Brahmarishi Balmiki in his epic poem Srimad Ramayan or Srimad Balmiki Ramayanam.
In totality or in a holistic way this is called Sanatan Dharma. As the name suggests, Sanatan means Eternal which means we are talking about a Dharma which is eternal in nature. Now a question arises here, which is...
Q.Why does it call eternal?
A. It calls eternal because, it uses a circular system or approach or style or in a more simple term, it uses a looping style, where a person starts from a particular point and after a long voyage that person ends the voyage at that starting point. Everything is circular or near that structure as per Sanatan Dharma. When someone says that life is linear and life's journey is also linear than that someone is observing a portion of the circle, that's why it looks like a straight line or linear approach.
This is a circle. If we zoom in into any random portion of this circular line then, that portion will pretend like a straight line after a definite period. Look at this video to have the idea of the concept about which I'm talking right now...
Software used in this video:- Microsoft Paint, Adobe Premiere CC15, Bandicam Screen Recorder
Website to reduce the size of the video is:- https://clideo.com/
As we can see that when I zoom into a portion of that circle then that portion slowly looks like a straight line. There is another example, related to this concept, which is our beloved home planet Earth. The earth pretends flat when anyone is standing on its surface but that same earth looks "Spherical" when we look at it from the moon or outside of it. The spherical shape is a three-dimensional version of the circle.
So, this Sanatan Dharma mainly has two prime divisions in it.
- Bhagavat Dharma
- Loukick Dharma (Substantial Dharma)
- Bhagavat Dharma:- This is purely internal dharma to experience the absolute state of Adhyatma or Spirituality. This does not have any divisions or classifications. It is singular in nature.
- Laukick Dharma:- Laukick Dharma means Physical Dharma. This is a type of dharma that is related to this physical world, all the variations and classifications are related to this Dharma.
- Sharirik Dharma (Anatomical Dharma)
- Manasik Dharma (Dharma of the Mind)
- Boudhik Dharma (Dharma of Intelligence)
- Manusaya Dharma (Humanitarianism)
- Varna Dharma (Dharma-related to Diversified contributions)
- Samajik Dharma (Dharma-related to Society)
- Rastra Dharma (Dharma-related to Country)
- Raj Dharma (Public Administration)
- Loka Dharma (Dharma of different realms of this cosmos)
- Niti Dharma (Diplomacy)
- Pantha Dharma (Religion)
- Sthan Dharma or Desh Dharma (Dharma-related to Place)
- Kaal Dharma (Dharma-related to Time)
- Rishi Dharma (Dharma of being a Rishi)
- Dev Dharma (Dharma of being a Dev)
- Pashu Dharma or Pashabik Dharma or Bhoot Dharma (Animalic Gesture)
- Rakshas Dharma (Demonic Gesture)
- Pishachik Dharma (Devilish Gesture)
- Prakitik Dharma (Natural Laws/ Physics)
- Jiva Dharma (Dharma of living Organisms)
- Bastu Dharma (Dharma of Things or Objects)
This is Kamal or Lotus, It has an immense amount of importance in Vedic theology. From the point of view of the Dharma, Yog, Darshan, Rituals, etc. In the Vedas, Dharma is represented by an Ox. Actually, in the Vedic theology Rishis used different animals or birds to denote an ideology or an aspect of Vedas.
This is an Ox. Rishis used Ox to represent Dharma. But the question is Why?
So the answer is the features in the Physical structure and Behavioral symptoms of an Ox.
- Ox remains calm but when gets angry we can witness the violent side of them.
- Oxes eat grass mainly they are vegetarian/herbivore animal but they have very powerful physic though.
- Oxes have four legs, One tale, Two horns as attention-drawing physical features.
We know all these. The same things happen with Dharma.
- Dharma mainly admires Ahimsa or Non-violence but when there is a need for Himsa or Violence to establish Ahimsa or Non-violence in the society Dharma encourages that too.
अहिंसा परमो धर्मः
धर्म हिंसा तथीव च||
Pronunciation:- Ahimsa Paramo Dharma| Dharma himsa tathaiva cha||
Translation:- Non-violence is the ultimate dharma. So too is violence in service of Dharma.
This is an ideology that is promoted in the epic Mahabharatam. To be precise, this sloka doesn't mention or script in the Mahabharata epic or any other Sanskrit Literature directly or in this form rather it is mentioned in an idealistic way. But It is emphasized verbally by the different Acharyas while lecturing about the Mahabharata epic mainly. They emphasized this because, in society, there was and there are and will be people who will disturb the very ideology of Ahimsa by their different activities, to stop them and to re-establish the Ahimsa or Non-violence in the society we need to initiate Himsa or Violence, either as an administrative move or individually. This sloka is one of the essences of the Mahabharatam.
For example 1:- The Terrorist Activities throughout the world. These terrorists are also humans like the rest of the others but with a distinctive mentality that motivate them to initiate such actions.
For example 2:- Think about a situation, where a girl hired a taxi to travel some distance, after traveling for a certain distance the taxi driver's mind started developing pervertedness and he tried to rape that girl in the taxi, parking the taxi in a lonely place, feeling disquiet in the mind, the girl able to decide what to do at that moment and she picked up a stone and hit that man and that man fell unconscious and the girl manages to get the appropriate time to run away from that place or call the police or a friend or relative.
That's why this ideology has been advertised by the Acharyas of Sanatan Dharma. Mainly, Himsa is of three kinds. 1. Kayak (Somatic) 2. Vyachak (Oral) 3. Manshik (Inwardly).
- Kayak himsa is a version of himsa which initiates physically. Example two which I mentioned above is an example of this Himsa.
- Vyachak Himsa is a version of himsa where himsa is propagating through speech the best example of this is using slang or informal words during a speech or conversation or when the King or Government passed an order to kill a criminal or terrorist. The first example which is mentioned above is an example of this sort of Himsa.
- Manshik Himsa is a version of himsa where a person develops impure feelings about another person inside his/her mind. This is the most damage causing Himsa, on a minimal scale destroys that person and on maximum scale destroys or damage the society. That taxi driver in the second example and the Terrorists in the first example are the best examples for this, but both these examples are on a maximum scale of himsa.
- Dharma has four legs and those four legs of Dharma are...
तप: शौचं दया सत्यमिति पादा: कृते कृता: ।
अधर्मांशैस्त्रयो भग्ना: स्मयसङ्गमदैस्तव ॥ २४ ॥
Pronunciation:- tapaḥ śaucaṁ dayā satyam, iti pādāḥ kṛte kṛtāḥ| adharmāṁśais trayo bhagnāḥ,smaya-saṅga-madais tava||
Translation:- In the age of Satya your four legs were established by the four principles of austerity, cleanliness, mercy, and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
This is the sloka from the Srimad Bhagavatam Skanda/Canto number 1, Chapter number 17, and sloka number 24. In this sloka, the four legs of the Dharma are mentioned which are as follows...
- Tapa (Austerity)
- Soucha (Cleanliness/Hygiene)
- Daya (Mercy/Compassion)
- Satya (Truth)
- Sthul-Bhautik Dharma or Sthul Dharma (Materialistic Dharma)
- Shuksma-Bhautik Dharma or Shuksma Dharma (Semi-materialistic Dharma)
- Sharirik Dharma (Anatomical Dharma)
- Manusaya Dharma (Humanitarianism)
- Pashu Dharma or Pashabik Dharma or Bhoot Dharma (Animalic Gesture)
- Prakitik Dharma (Natural Laws/ Physics)
- Bastu Dharma (Dharma of Things or Objects)
- Sthan Dharma or Desh Dharma (Dharma-related to Place)
- Kaal Dharma (Dharma-related to Time)
- Pantha Dharma (Religion)
- Manasik Dharma (Dharma of the Mind)
- Boudhik Dharma (Dharma of Intelligence)
- Varna Dharma (Dharma-related to Diversified contributions)
- Samajik Dharma (Dharma-related to Society)
- Rastra Dharma (Dharma-related to Country)
- Raj Dharma (Public Administration)
- Loka Dharma (Dharma of different realms of this cosmos)
- Niti Dharma (Diplomacy)
- Rishi Dharma (Dharma of being a Rishi)
- Dev Dharma (Dharma of being a Dev)
- Rakshas Dharma (Demonic Gesture)
- Pishachik Dharma (Devilish Gesture)
- Jiva Dharma (Dharma of living Organisms)
All these versions of Laukick Dharma have two sides. These two sides make these versions of Dharma dynamic in nature. These two are attributive characteristics of these versions.
- Antarangata (Inwardness)
- Bahirangata (Outwardness)
Till now, I have explained various categories of Dharma. Now, I will describe the definition of each of these individually. So, let's begin...
Sthul-Bhautik Dharma or Sthul Dharma
Sharirik Dharma:- The Dharma of Sharir or Body is a type of dharma that is upheld by this physical body. This physical body obeys a particular systematic approach which helps it to maintain the entire system go on. Now, because of these two attributive characteristics, the Sharirik Dharma has two sides. Those divisions are...
1) Anga Dharma (Organ Dharma)
2) Upanga Dharma (Semi-Organ Dharma).
In the Anga Dharma section, all the Organs of the physical body fall in. Like Liver, Kidneys, Heart, Lungs, Blood, Bone, Fat, Intestine, Pancreas, Brain, Nervous system, Veins, Muscles, Cells, etc are counted. These Angas have their own Dharma to follow which ultimately keeps this body fit; when one of them fails to execute its Dharma then that creates discomfort in the body and we run to a doctor.
In the Upanga Dharma section, all the physical Organs which is outside this body fall in. Like Eyes, Nose, Ears, Skin, Hands, Legs, Anus, Penis (For male) and Virginia (For female) are counted. These also have their own Dharma to follow. Hands can not play the role of the eyes and Eyes are also incapable to play the role of the Ears and so on.
The Anga Dharma sections are the Antarik or Inward attributive characteristic in the Sharirik Dharma and the Upanga Dharma Section are the Bharirangic or Outward attributive characteristic in the Sharirik Dharma.
**Here The eyes or nose are not considered as Senses, here the physical aspect of these Senses is counted. It simply means Eyes consider as Senses and Eyes consider as Physical Organ is same but there is a difference. All the Ten Indriyas or Sense Organs are actually a system which has two aspects One which is Bhautik or Tangible in nature and Two which is Para-Bhautik or Intangible in nature, both of these aspects function together as a co-operative and collective system. Here only the Bhautik aspect of these are considered not the Para-Bhautik aspects.
** Anga are called Angas because they are important to compare to the Upangas. If Angas function properly then only Upangas can function appropriately.
Apart from all these, there are few other Sharirik Dharmas which are...
- Feeling Hungry
- Feeling Itching
- Feeling Discomfort or Migraine etc
- Falling Ill
- Taking Bath
- Doing Gyming or Exercises
- Feeling Hiccup
Manusaya Dharma:- This is a version of Laukick Dharma which is stick to the humans only. But sometimes animals like Cows, Dogs, Cats, etc are found to follow this Dharma. But It only happens when these animals live near humans or within human society. It is nothing but behaving like a sensible human being and try to contribute to the development process of society. In the Vedic Parampara, Manusaya or humans considered superior compare to the other living beings. It is because of the inbuilt power in them to rationalize things or objects and subjects they encountered in their path of life. This ability to rationalize gives humans the power to question everything that they encountered. This questioning gives open the door of wisdom which ultimately evolves them and makes them even more sensible and superior. In the Vedas, Manusaya or Human asked questions on the existence of the entity that other humans called God, Allah, Bhagavan, etc. The 129th suktam or sukta of the 10th Mandal which is known as "Nasadiya Sukta" of Rig Ved is an example of this where the existence of God is questioned.
In the Manusaya Dharma, the Antarangata or Inwardness is the aspect when an individual human design his own contribution in the development process of the society, and the Bahirangata or Outwardness is the aspect when that same individual human executes that designed plan and make it real.
Pashabik Dharma:- Pashabik Dharma sticks to animals only but because Humans are also a type of animal, thus this Dharma can be found in humans too. It is a behavioral syndrome where a human lost all or few humanitarian aspects and starts behaving like an animal. The Rape example, which I have mentioned above is an ideal example of this, there the Taxi driver suddenly started behaving like an animal to get sexual satisfaction from that girl who was his passenger and his foremost duty is to drop her safe there where she wants to go.
In the Pashabik Dharma, the Antarangata or Inwardness is the aspect when an individual human lost his/her control over his/her humanitarian aspect and the Bahirangata or Outwardness is the aspect when that same individual human executes some action in that lost state.
Prakitik Dharma:- Laws that govern this Physical world fall into this category. Like Laws of Quantum World and Law of Gravity and Laws of Electromagnetism and Laws of Thermodynamics etc. Now, there might be a question which is... "These laws are the products of modern scientific research, how can be these are part of the Vedic Parampara?"
Ans:- There is no doubt that these are products of scientific research, in this era, these researches are conducted by people who born in the western part of the globe, but in the old civilizations there are people who born in the eastern part of the same globe who had conducted these sort of researches.
For example- Sir Isaac Newton proposed Three Laws of Motions in the year 1687 but these same Laws are also introduced by Rishi Kanada in his Vaisheshika Sutra in 600 BCE who also known as Kashyap. The difference between them is that Sir Isaac Newton had written these laws in English and published in both English and Latin and Rishi Kanada had written these laws in Sanskrit. The Sanskrit version of these laws is...
- वेगः निमित्तविशेषात कर्मणो जायते |
Pronunciation:- Bayga Nimritti Bishoshatha Karmanno Jayata||
Translation:- Change of motion is due to impressed force. (The law stated that an object at rest tends to stay at rest and an object in motion tends to stay in motion with the same speed and in the same direction unless acted upon by an unbalanced force.)
- वेगः निमित्तापेक्षात कर्मणो जायते नियतदिक क्रियाप्रबन्धहेतु |
Pronunciation:- Bayga Nimrittapaykshat Karmanno Jayata Neyatdik Kriyaprabandhahatu|
Translation:- Change of motion is proportional to the impressed force and is in the direction of the force.
- वेगः संयोगविशेषविरोधी|
Pronunciation:- Bayga Sangyoga Bishosha Birodhi|
Translation:- Action and reaction are equal and opposite.
Laws of Nature are the same since the beginning of time, Different Rishis appeared on this earth at different times to describe these laws in human understanding form. Sometimes in Sanskrit, sometimes in English. That's why all the Researchers who are conducting any research are known and called Rishi in Sanskrit.
In the Prakitik Dharma, the Antarangata or Inwardness is the aspect that covers the Laws of nature that govern the Quantum World, and the Bahirangata or Outwardness is the aspect that covers the Laws of nature that govern the Astrophysics.
Bastu Dharma:- Bastu Dharma is a type of Dharma that is strictly applicable to objects. Bastu means Things or Objects or Elements. Objects like Water, Air, Fire, Soil, Stone, Ice, Light, Sound, Stars, Planets, etc. Each of them has its own set of Dharma. Like Fire can burn, Water can wet, Air can dry, Light can illuminate, etc. Bastu Dharma can be classified into two sub-divisions.
- Samaanaya Dharma (General Dharma)
- Prayogatmak Dharma (Dharma as per Usability)
- Samaanaya Dharma:- Samaanaya Dharma is a Dharma of a Bastu which gives these Bastu an individual identity which makes them distinguishable from each other. This is the Bahirangata or Outwardness aspect of Bastu.
For example- Samaanaya Dharma of Fire is Burning, Samaanaya Dharma of Water is Wetting or Moisten.
- Prayogatmak Dharma:- Prayogatmak Dharma is a Dharma of a Bastu which enable them to use for a task. This is the Antarangata or Inwardness aspect of the Bastu.
For example- The Prayogatmak Dharma of the Fire is Heat that can be used to cook dishes etc. and the Prayogatmak Dharma of the Water is that it can use to calm down the thirst etc.
Sthan Dharma or Desh Dharma:- This is a Dharma that relating to a particular Place depends upon its usability. Like Study room for Studying, Kitchen for Cooking, Park for Hanging around, School for Education, Mall for Shopping and Hanging around, Crematorium for either burning or engraving, etc.
Sthan Dharma denotes by the living beings who are living in that place as per their needs and understanding.
Kaal Dharma:- Kaal means Time, so the Dharma that associates with Time or Kaal is known as Kaal Dharma. Kaal Dharma can be categorized into three separate sections.
- Ashram Dharma
- Yug Dharma
- Manvantara Dharma
- Brahmacharya (Studenthood) (From age 5 to 25)
- Grehasta (Marriagehood) (From age 26 to 50)
- Vanaprashta (Minimalizationism) (From age 51 to 75)
- Sanyasa (Renunciation) (From age 76 until death appears)
Yug Dharma:- Yug is a period of Time with certain adjectives that denote humans and human society. Vedas divided Yug into four types. Those are...
- Satya Yug or Krita Yug (Stays for 1728000 human years)
- Treta Yug (Stays for 1296000 human years)
- Dwapar Yug (Stays for 864000 human years)
- Kali Yug (Stays for 432000 human years)
Manvantara Dharma:- A complete circle of these four Yugas are called Manvantara. The time period of a Manvantara is 4320000 human years. The name of the current Manvantara is Vaivasvata Manvantara. Each Manvantara starts with a Manu whose name is used to identify the Manvantara. The name of this Manvantara's Manu is Vaivasvata. The Manu of each Manvantara has to compose a Smiti which is considered as the demo or trial or the demonstrative definition of the Social and Jurisdiction Principles of that Manvantara. That Smiti called Manu Smiti.
** I will write detailed descriptive articles on this topic. So I'm not explaining this here.
Pantha Dharma:- Pantha means Religion, so Pantha Dharma means Laws and Ethics which are prescribed by different Religions for its followers in the form of rituals and daily lifestyle routine. In the Vedic Parampara, there are two kinds of Pantha or Religions.
- Asthik (Theist)
- Nasthik (Atheist)
In the Vedic Parampara, there are Pancha Devarchana system is mentioned in Vedas. Pancha Devarchana system is a type of system in which Five Devas are worshiped. This falls into Asthik tradition of the Vedas. These five Devas are Vishnu/Visnu, Shiv, Ganesh, Surya, Shakti. In the beginning, there was an Asthik Tradition known as Samartha Parampara. In that Parampara, this system is followed, later this Parampara broke apart into different Paramparas, mainly Five Paramparas. Those are "Vaishnava", "Shaiva", "Ganapattya", "Souriya", "Shakta". Each of them the deity, after whom the Parampara is named considered as the Supreme.
In the Nastik Tradition of the Vedas, there are also five Paramparas. The names of those Nastik Paramparas are Jain Parampara or Tirthankara Parampara, Bouddha Parampara, Ajivika Parampara, Lokayat, or Charvakaya Parampara, Jabal Parampara, Sikh Parampara. In a few of them, the ideals are considered as a tool and in the rest of them there no ideals are considered, they are complete Nastik.
** In some, Ideal is a specific logo and in others, it is a statue of a deity.
On a border scale, we can categorize all the ideologies of the world even those who took birth outside the Indian subcontinent, into these two categories prescribed by Vedas. But for that, we need to understand the concept "Pantha" more deeply. The Pantha means Religion but this religion itself is a mindset, a kind of mindset which is developed during the childhood period. In this mindset, a human acknowledges the source of information more than the information itself.
For example, if a famous person spoke on some topic/issue then the information that person shares in his/her speech considered true and real by the people. The training of such mindset happened in childhood, by the parents or relatives, where they trained a child that if parents are saying then that is right. I'm not judging this mindset from right or wrong perspectives rather I'm just telling here that it is there since the birth of Human Civilization. And frankly speaking, Human needs this because it is next to impossible to investigate or audit every piece of information. Pantha or Religion runs on the belief system where three entities are involved in this system.
- Vakta (Spreader)
- Vakya (Shared Information)
- Viswasu (Believer)
** Every Vakta or Spreader after the main person who first shares the information, considered as 2nd class of Vakta or Spreader.
If we consider this as true, then all the religions of this world that took birth outside the mainland of India or Bharat also fall into this category. Like, In the Asthik section religions like Zoroastrianism or Mazdayasna, Judaism, Christianity, Islam, Baha'i fall into and in the Nastik section religions like Confucianism, Shinto, Taoism, Zenism, Marxism, Guevarism, Maoism, Nazism, Mussolinism, Liberalism, Realism, Idealism, Functionalism, Naxalism fall in. Now, here a question that might arise in the mind which is...
- Q. How can be Marxism, Guevarism like things considered as religions?
- A. These are considered as religions or Pantha because the circular principle about which I talked above also fits in this ideologies too.
Shuksma-Bhautik Dharma or Shuksma Dharma
Manasik Dharma:- Before understanding the Manasik Dharma, first, need to understand the Mind itself. Mana or Mind is a subtle entity. In simple words, because of which when a living being experiences happiness or sadness that is the Mind or Mana. Every feeling that a living being or specifically humans encounter throughout his/her lifespan happens within the mind. We can define The Mind and its different features using a Sloka from The Shreemad Bhagavad Geeta, Chapter 6th, Sloka number 34. Which is...
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34||
Pronunciation:- chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham| tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram||
Translation:- The mind is very restless, turbulent, strong, and obstinate, O Krsna. It appears to me that it is more difficult to control than the wind.
This is a sloka from the Arjun's mouth. To be precise, the mind is a platform and different feelings are like different performers who come and show off their talent and then leave. Besides behaving like a platform mind also has a rotating kind of feature. Normally, the Mind stays in a position that is External in nature, or in simple terms, it stays outward. This is called Bahir-Mukhi Avasta or Outward state but it can also turn around and settle down in an inward direction which is called Antar-Mukhi Avasta or Inward state of the Mind. This way the Dharma of Mind can be categorized into two sections.
- Bahir-Mukhi Dharma (Outward Dharma)
- Antar-Mukhi Dharma (Inward Dharma)
For example:- A person experiences thirst and then that person searches for water and drinks and gets rid of thirst. This experience of thirst, looking for water than drinking water, and experiencing relaxation, all happened because the Mind is in an exterior state.
Antar-Mukhi Dharma:- In the Antar-Mukhi Dharma, the Mind plays a different role, here the Mind engages with the Intelligence and Ego and resolves any problem both internal and external.
For example:- A person is facing a problem. Let's say, his/her boss shorter the time frame of the project and already the project is running late as per the previously discussed time frame. Now, to adjust the project with the new time frame prescribed by his/her boss, this person needs to think of a new way out. This is a stage when this person's mind facing the internal direction, engaging with the intelligence to fix this problem.
** When any person rests in the "Swapna-Avasta(Dream State)" or in the "Susupti-Avasta(Deep Sleep state)" then that person's Mind also remains inward direction.
**This is a topic under Upanishadic ambiance, so, when I will discuss the Upanishad section at that time I will describe it in detail about the Swapna and Susupti Avasta.
This is the categorical description of the Manasik Dharma. But the Mana or Mind has an attribute that is called "Chanchalta (Restlessness/Fidget/Fickleness)". This attribute of mind creates difficulty for any person. This is an additional Dharma that makes the Mind unstable; because of this mind can not focus on one subject for a longer period of time. A person can change this attribute of mind by his/her own effort and put the mind into a state of calmness where that person can use the immense potentialities and capabilities of the mind.
Boudhik Dharma:- The word "Boudhik" means "Relating to Buddhi or Intelligence". So the Boudhik Dharma means the Dharma of Buddhi. Dharma of Buddhi is simple and sectioned. Buddhi has four sections.
- Taarkick Buddhi or Logical Intelligence
- Bhaavaatmak Buddhi or Emotional Intelligence
- Rachanathmak Buddhi or Creative Intelligence
- Vibhajit Buddhi or Intellectual Cognition
Varna Dharma:- The word "Varna" means "Colours/Colors". In the Vedic parampara, there is a system called "Varnaashram". Society is diverse because people are versatile and have the ability to adapt as per time and space and society is nothing but the product of peoples' collaboration with each other. So, to use for the benefit of the society and world at large, Vedas have created four categories based upon the Guna and Karma. Guna does not mean "Qualities", though it will take an entire article to describe the true concept of Guna; on a basic level, Guna means Mode but this is not at all a complete meaning of the Guna concept and Karma means Action; this is also an incomplete description of Karma. I will write an entire article on the Varnaashram system but for now, the four categories of the Varnaashram system are...
- Brahmana/Brahmin
- Kshatriya
- Vaishya
- Sudra
शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च |
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 42||
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 43||
कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 44||
Pronunciation:- śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha| jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam||42|| śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam| dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam||43|| kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam| paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam||44||
Translation:- Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins(42). Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas(43). Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras(44).
**Varna System doesn't promote Birth Superiority, it is nothing to do with the Birth of a human. Varna system and Jati system are completely different from each other, even their origins are also different. If any person thinks these two are the same then that person is in delusion.
Samajik Dharma:- Samajik means "Relating to Society" and Samaj or Society is an internal thing. What is external is called "Civilization". Civilization is real but Samaj or Society is a Semi-abstract idea. When a person says that he belongs to XYZ society, at that time, that person actually projecting a set of ideologies to identify himself/herself in front of others. And each society has its own Dharma which makes them unique from each other. Let me describe using a real-time example...
Example:- Think about Ram from Ramayana. He is a king and son of king Dasharatha. So Ram belongs to Kshatriya Samaj. Ram took his foundational education under the guidance of Brahmarishi Vashistha in the Gurukul system and then went with the Brahmarishi Viswamitra and from him, Ram learned the doctrine of two things which is known as Bala and Atibala Vidya. These two Rishis belonged to Rishi samaj. Later, with his voyage of life, Ram got a chance to meet Hanuman who belonged to Baanar Samaj than Ram executed a war with King Ravana of Lanka(Now, Sri-Lanka) who is a son of a Rishi Vishrava who belonged to Rishi Samaj but his son Ravana did not rather he belonged to Rakshas Samaj and Kshatriya Samaj because he had chosen his mother Kaikasi's ideology, who belonged to Rakshas Samaj and he fought with his stepbrother Kuber and defeated him and grabbed his Kingdom and became the King of Lanka.
**In the Balmiki Ramayanam, Adikavi Balmiki used this 'Baanar' word to identify Hanuman and his companions. In Sanskrit, the word Baanar has two meanings, one is Monkey, and two is Tribal. Because the word Baanar can be described as "Bane basate yo nara" means "Human who lives in the jungle". In Sanskrit vocabulary, there are many words like this one. For example, Hari where the word Hari also means Monkey but it can be also described as "Harati iti Hari" which means "Well-wisher", it is also a name of Bhagavan Narayan. Another example is "Madhusudhan" which is also the name of Bhagavan Narayan but it also means "Bumblebee".
Samajik Dharma has two classifications in it based upon the above-mentioned description, which founded on the ground of "Mode". Here, Mode depends upon the environment of the appropriate follower of it.
- Swarth Dharma:- In this version, the follower embraces his/her own self-interest as a main driving force of following the path of Dharma. Swarth Dharma classified further into two sections. Those are as follows...
- Swa-Dharma:- This is a version where follower tries to hold his/her Dharma in every good and bad situation of life. This attitude gives fame in this world and after death, that person enters heavenly worlds as per the Puranas.
- Par-Dharma:- This is a version, the follower does not stick to his/her own dharma and adopts other followers' dharma to gain worldly comforts and pleasures.
- Paramarth Dharma:- In this version, the follower always sticks to his/her own Dharma and dedicates his/her life to the development process of others. Basically, when someone participates in the process of human welfare while remaining within the ambiance of his Dharma. For example, when a Rajan or King or Supreme face in the Government fulfills his/her duties towards his/her public as a leader of the administration but never leave his/her this Dharma and adopts others Dharma or use his/her own Dharma for his/her own personal benefits.
So, it is fully the choice of the individual who wants to join as a member of a particular Samaj or Society. The Samajik Dharma is depending upon the ideology which embraces the unity among the members of that society.
Rastra Dharma:- Rastra means Country. But in Vedic Parampara the definition of Country is different. Normally, people identified the country as a piece of a specific Land but in Vedic Parampara, Rastra is an inner ideology of a certain number of people to create a safe eco-system which is known as "Gram" for themselves where each member of this specific population participates in the development process of that eco-system and make it livable for everybody.
The word "Livable" means the system must support the "Cognitive eco-friendly sustainable development" and the word everybody also includes the animal kingdom within that region where this system is assembled. So the word "Gram" is actually a system that supports Cognitive eco-friendly sustainable development.
In Mahabharata, Though this Dharma is discussed in a discrete fashion. But Pitamaha Bhismaha had lectured this Rastra Dharma to the Yudhisthir after the Kurukshetra War ended, in the Shanti Parva of the epic Mahabharata. This conversation is called "Bhismaha-Yudhisthir Sambaad". I will discuss this conversation in detail in a later article.
But in a brief description, Rastra Dharma is a Dharma that embraces the Gram system means "Cognitive eco-friendly sustainable development".
Raj Dharma:- Raj Dharma is a tool that is used by the administrator or king to have control over the process of this Gram system of Rastra Dharma. It is also an inner Dharma because it takes intelligence to deal with the situation that emerged in the process. It deals with the planning, organizing, directing, coordinating, and controlling of government operations.
In the "Bhismaha-Yudhisthir Sambaad" of Mahabharata, this Raj Dharma has also been discussed in great detail.
Loka Dharma:- The word "Loka" means "Realm". This is a bit weird version of Loukick Dharma. It is weird because it talks about Parallel Universes. Now, in Vedic theology, there are three types of Parallel Universes in Vedic Parampara.
- Antar Loka (Inner Universes)
- Prātiveśyaḥ Loka (Relative Universes)
- Chaturdus Loka (Celestrial Universes)
Prātiveśyaḥ Loka:- Prativesyah means Relative. In this concept, the Dharma between two Rastra or Countries with each other is identified in it. This Dharma is called Kutniti or International Relations/ Diplomacy.
For Example:- In the Mahabharata, The relation between Hastinapur and Panchal, before the marriage of Pandavas and after the marriage of Pandavas.
Chaturdus Loka:- There are fourteen celestial universes mentioned in the Vedic parampara and each of them has a certain set of Dharma which are considered but here no relations between these worlds are identified, each world is completely independent to execute their own Dharma within their ambiance.
The names of these fourteen Lokas are as follows...
- Satya-Loka/ Krita-Loka
- Tapa-Loka
- Jana-Loka
- Mahar-Loka
- Svar-Loka
- Bhuvar-Loka
- Bhu-Loka
- Atala-Loka
- Vitala-Loka
- Sutala-Loka
- Talatala-Loka
- Mahatala-Loka
- Rasatala-Loka
- Patala-Loka
 |
| Venn-Diagram Representation |
For Example:- The Dharma of Satya-Loka is not a Dharma of Tapa-Loka and vice-versa.
Niti Dharma:- Niti means Diplomacy and Niti Dharma means theology of diplomatic affairs. In the Vedic Parampara, there are two kinds of Niti Dharma.
- Rajniti (Politics)
- Kutniti (International Relations/ Core Diplomacy/Strategic policy)
- Maanaveey Rajniti (Humanitarian Politics):- In this type of Rajniti, the politicians or king support and give importance to human welfare.
- Samajik Rajniti (Social Politics):- In this type of Rajniti, the politicians or king use social issues that are emotionally intriguing to gain milage in politics.
- Arthik Rajtini (Economic Politics):- In this type of Rajniti, the politicians or king use economical issues that can provoke aggressiveness among the public.
- Siddhaantic Kutniti (Theoretical Diplomacy/ Ideological Diplomacy):- This is a version of Kutniti which are based upon a specific ideology. This ideology has either developed in the course of time by the interference of various cognitive intellectuals.
- Dristikonatmak Kutniti (Approachable Diplomacy):- This is a version of Kutniti which is nothing but the applied version of the previous version of Kutniti. Any ideology when used in realtime, it faces different difficulties because of the diverse nature of human civilization, so manipulation or compromise or both tools are used by diplomates to run that ideology in realtime.
- Lovdayak Kutniti (Lucrative Diplomacy):- Lovdayak means profitable. Diplomacy where some kind of profit is embraced by the diplomates for themselves. In this version, no specific ideology is followed, or rather every ideology is followed to gain that profit.
Dev Dharma:- This Dharma is dedicated to Dev. In the Shreemad Bhagavad Gita Chapter number 16 which is called "Daivāsura Sampad". Shree Krsna mentioned the Dharma of a Dev in the forms of different attributes. I have mentioned those here.
श्रीभगवानुवाच |
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||
अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||
तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |
भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||
Pronunciation:- śhrī-bhagavān uvācha : abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ|
dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam||1|| ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam| dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam||2|| tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā| bhavanti sampadaṁ daivīm abhijātasya bhārata||3||
Translation:- The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, performance of sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.
Rakshas Dharma:- Rak means Ashes and Shas means Generator, so the person who generates ashes is called Rakshas. Ashes are the symbol of both "Destruction" and "What remains after Destruction" in Vedic Parampara. So the ethics which are provoked the destruction in the world are called Rakshas Dharma. In today's time, it is called Terrorism. Here Terrorism not only those who plant bombs in other Rastra but who spread terror among people, like Blackmailing, Kidnapping, Rape, Human trafficking, Lynching, Raging, etc are also considered as the Rakshas Dharma.
Pishachik Dharma:- Pishacha (Pi+Sha+Cha) where "Pi" means "Pravritti (Tendency)", "Sha" means "Shad (Six)", and "Cha" means "And". It simply means a living being who has one of the six tendencies in the highest order. These six tendencies are known as "Shadripu" in Vedic Parampara. These Six tendencies are Kama (lust), Krodha (anger), Lobha (greed), Mada (arrogance), Moha ( delusion), and Matsarya (jealousy). So the people who unnecessarily destroyed the resources (Both Natural and Man-made) to showoff fake states or for their own Indriyasukha or Sensuous Satisfaction. The ideology which drives them to do so is called Pishachik Dharma.
Jiva Dharma:- Jiva is the Astral body that stays inside this Physical body when anyone dies this Astral body goes out from the body to different dimensions of this cosmic existence. The Dharma which is upheld by this Astral Body or Jiva is known as Jiva Dharma. Jiva actually provides the required energy to mind, intelligence, and ego to function as per their role in the situation. The physical body gets its energy from food but mind, intelligence, and ego get their part of the energy from this Jiva. This is a complex concept, to have a complete understanding of this a person needs to understand the Yog Darshan profoundly.
Here the description of all the versions of Dharma comes to an end. In the previous article on Dharma, I have mentioned that "Adharma" is also part of "Dharma" and at the same time it is also the opposite concept of Dharma too. In today's article, It can be seen why I said so. In this article, under the Laukick Dharma, the versions like "Rakshas Dharma" and "Pishachik Dharma" are considered as Adharma but at the same time, they are also part of the Dharma as a whole.
In the Vedic Parampara, Ram is considered as the ideal of Dharma. There is a tenet in the Vedic parampara, which is "Ramo Vigrahaban Dharma", which I have mentioned at the beginning of this article. Let's get back to that...
Shri Ram, in his voyage of life, has embraced the Dharma in every step of him. In that process, sometimes he has failed, and sometimes he has passed the competitiveness of the situation of life. But he never left his Dharma or misuse it for his own personal benefits. At the End of the Balmiki Ramayan, when he is informed by his undercover agents that in society, there is a standpoint that is circulating among the public about the abstinence of his beloved wife and queen Sita and Ram's self-restraint in this matter. In that situation, Shri Ram falls into a state which is called Dharma-Sangkat or Conundrum or Dilemma, where he has to sacrifice either the responsibility of a King to embrace the responsibility of the Husband or the responsibility of the Husband to embrace the responsibility of the King. As per the Ramayan, Shri Ram has chosen the second option because he knew that if he had chosen the first option then anarchy would create in the Government which ultimately motivates competitive Kings to attack Ayodhya and there would be bloodshed because once he leaves the role of a King his younger brothers also leave their part of the role which he has already experienced during his exile period, so he himself has assassinated the image of a Husband for forever in society.
In the entire Bharat and outside Bharat where ever Shri Ram is worshiped there either he is worshiped as a King or Bhagavan or Brother or Leader or Avatar but not as a Husband. This is an example when Shri Ram has chosen Paramarth over Swarth. That's why He considered as an ideal of Dharma.
This is the brief description of the Classification of Dharma as per Vedic theology.
Thank You
Shri Ram Jai Ram Jai Jai Ram
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