Sanatana dharma
Rig Veda 3.3.1
वैश्वानराय पृथुपाजसे विपो रत्ना विधंत धरुणेषु गातवे ।
अग्निर्हि देवाँ अमृतो दुवस्यत्यथा धर्माणि सनता न दूदुषत् ॥
vaishvAnarAya pRRithupAjase vipo ratnA vidhaMta dharuNeShu gAtave |
agnirhi devAN amRRito duvasyatyathA dharmANi sanatA na dUduShat ||
To him who shines afar, Vaisvanara, shall bards give precious thingthat he
may go on certain paths: For Agni the Immortal serves the Deities, and
therefore never breaks their everlasting laws.
Manu Smriti 4.138
सत्यं ब्रूयात् प्रियं ब्रूयान्न ब्रूयात् सत्यमप्रियम् ।
प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ।।
satyaM brUyAt priyaM brUyAnna brUyAt satyamapriyam ।
priyaM cha nAnRRitaM brUyAdeSha dharmaH sanAtanaH ।।
He shall say what is true; and he shall say what is agreeable; he shall not
say what is true, but disagreable; nor shall he say what is agreeable, but
untrue; this is the eternal law.
Srimad Bhagavatam 8.14.4
चतुर्युगान्ते कालेन ग्रस्ताञ्छ्रुतिगणान्यथा ।
तपसा ऋषयोऽपश्यन्यतो धर्म: सनातन: ।।
chaturyugAnte kAlena grastAnChrutigaNAnyathA ।
tapasA RRiShayo apashyanyato dharmaH sanAtanaH ।।
At the end of every four yugas, the great saintly persons, upon seeing that
the eternal occupational duties of mankind have been misused, reestablish
the principles of religion.
In Sanskrit, Sanātana Dharma translates approximately to
"eternal law" or, less literally, "eternal way." In Pali, the equivalent
term is Dhammo Sanātano (धम्मो सनन्तनो).
Dharma is often translated as "duty" but has a deeper meaning. The word
comes from the Sanskrit root "dhṛ" (धृ) which means "to sustain" or "that
which is integral to something" (e.g., dharma of sugar is to be sweet, fire
to be hot). A person's dharma consists of duties that sustain them
according to their innate characteristics which are both spiritual and
material, generating two corresponding types:
Sanatana-dharma – duties performed according to one's spiritual
(constitutional) identity as atman (Self) and are thus the same for
everyone. General duties include virtues such as honesty, refraining from
injuring living beings, purity, goodwill, mercy, patience, forbearance,
self-restraint, generosity, and asceticism.
Varnashrama-dharma (a.k.a. Svadharma) – duties performed according to one's
material (conditional) nature and are specific to the individual at that
particular time. One's "own duty" according to his or her class or varna
and stage of life should win when in conflict with Sanatana-dharma (e.g., A
warrior injuring others as explained in Bhagavad Gita).
According to the notion of sanatana-dharma, the eternal and intrinsic
inclination of the living entity (atman) is to perform seva (service).
Sanatana-dharma, being transcendental, refers to universal and axiomatic
laws that are beyond our temporary belief systems.
ŚB 3.16.18
त्वत्त: सनातनो धर्मो रक्ष्यते तनुभिस्तव ।
धर्मस्य परमो गुह्यो निर्विकारो भवान्मत: ॥ १८ ॥
tvattaḥ sanātano dharmo rakṣyate tanubhis tava
dharmasya paramo guhyo nirvikāro bhavān mataḥ
You are the source of the eternal occupation of all living entities, and by
Your Mult manifestations of Personalities of Godhead, You have always
protected religion. You are the supreme objective of religious principles,
and in our opinion, you are inexhaustible and unchangeable eternally.
The statement in this verse dharmasya paramo guhyaḥ refers to the
most confidential part of all religious principles. This is confirmed in
Bhagavad-gītā. The conclusion of Lord Kṛṣṇa in His advice to Arjuna is:
“Give up all other religious engagement and just surrender unto Me.” This
is the most confidential knowledge in executing religious principles. In
the Bhāgavatam also it is stated that if one does not become Kṛṣṇa
conscious after very rigidly executing one’s specified religious duties,
all his labor in following so-called religious principles is simply a waste
of time. Here also the sages confirm the statement that the Supreme Lord,
not the demigods, is the ultimate goal of all religious principles. There
are many foolish propagandists who say that worship of the demigods is also
a way to reach the supreme goal, but in the authorized statements of
Śrīmad-Bhāgavatam and Bhagavad-gītā this is not accepted. Bhagavad-gītā
says that one who worships a particular demigod can reach the demigod’s
planet, but one who worships the Supreme Personality of Godhead can enter
into Vaikuṇṭha. Some propagandists say that regardless of what one does he
will ultimately reach the supreme abode of the Personality of Godhead, but
this is not valid. The Lord is eternal, the Lord’s servitor is eternal, and
the Lord’s abode is also eternal. They are all described here as sanātana,
or eternal. The result of devotional service, therefore, is not temporary,
as is the achievement of heavenly planets by worshiping the demigods. The
sages wanted to stress that although the Lord, out of His causeless mercy,
says that He worships the brāhmaṇas and Vaiṣṇavas, actually the Lord is
worshipable not only by the brāhmaṇas and Vaiṣṇavas but also by the
demigods.
I choose not to use the word religion because the word does not
capture the true essence of Sanatana Dharma – This “Dharma” was, is, and
never will be a religion Religion means rituals whereas “Dharma” refers to
those principles one must follow in life to be CONTENTED and HAPPY. This is
probably the reason why even the Supreme Court of India observed that
Hinduism is a way of life. This is one major difference between Sanatana
Dharma and all other religions. Besides this, there is one other major
difference between Sanatana Dharma and all other religions – All other
religions are “Pourusheyam” i.e. “Revealed Texts” – there is one founder or
Prophet, or Saint whose commandments form the core of that religion’s
beliefs, principles, and practices. Sanatana Dharma however is
“Apourusheyam” i.e. not revealed by any one “purusha” or human being – they
are timeless, limitless “Truths” that have existed before the time of
creation itself and will do so forever.
DEIVATHIN KURAL VOL2
The Vedas are four (4) in number (Rig, Yajur, Sama, Atharva), then
the six (6) Vedangas – angas or limbs or divisions of the vedas (more about
each of these in subsequent posts), followed by Mimamsa (vedic
interpretations), Nyaya (logic), Puranas (Mythology), and Dharmashastras
(Codes of Conduct) making it Fourteen (14) in total. To these 14 may be
added the 4 Upa-angas (ancillary limbs) namely Ayurveda (Science of Life),
Artha-Shastra (Science of Wealth and Economics), Dhanur-Veda (Science of
weapon-making and warfare) and Gandharva-Veda (Writings and treatises on
the fine arts including music, dance, drama) bringing it to a grand total
of 18 – these form the “Vidya-Sthanas” – “…that in which knowledge and
wisdom are enshrined”
अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः ।
पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश ॥
आयुर्वेदो धनुर्वेदो गान्धर्वश्चैव ते त्रयः ।
अर्थशास्त्रं चतुर्थं तु विद्या ह्यष्टादशैव ताः ॥
*aṅgāni vedāś catvāro mīmāṁsā nyāya-vistaraḥ |*
*purāṇaṁ dharma-śāstraṁ ca vidyā hy etāś caturdaśa ||*
*āyurvedo dhanur-vedo gāndharvaś caiva te trayaḥ |*
*artha-śāstraṁ caturthaṁ tu vidyā hy aṣṭādaśaiva tāḥ ||*
*(Viṣṇu Purāṇa: 3.6.28–29)*
“The [six] aṅgas [of the Veda, viz., śikṣā (pronunciation), kalpa (ritual),
jyotiśa (astrology), chanda (meter), nirukti (etymology), and vyākaraṇa
(grammar)], the four Vedas [viz., *Ṛg-veda*, *Sāma-veda*, *Yajur-veda* and
*Atharva-veda*], Mīmāṁsā [i.e., exegesis of the Veda], the extensive nyāya
(logic), the Purāṇas, and the dharma-śāstras (law)—these are the fourteen
vidyās (sciences). Āyurveda (medicine), dhanurveda [i.e., weaponry,
alliance, warfare, and so forth], gāndharva-veda [i.e., arts such as music,
dance, and performance]—these three, and a fourth, artha-śāstra [i.e.,
polity, ethics, and so forth]—[in sum] these are the eighteen vidyās.”
Veda is a book which has been learnt only direct from the teacher
for thousands of years in Bharatadesa. It is in four: Rigveda, Yajyrveda,
Samaveda and Atharvaveda. Atharvaveda is also known as Aatharvanaveda,
Atharvaangiras, Bhriguvistharam, Bhriguvaangiras. ‘Veda’ denotes mantra and
Brahmana. Mantras are used to prayerfully call Devatas. Brahmanas are like
explanations for mantras. In every Veda, mantras have been compiled and
that compilation is known as ‘Samhita’. Rik mantras are found in Rigveda
Samhita, Yajur mantras in Yajurveda Samhita, Sama mantras in Samaveda
Samhita and Atharva mantras in Atharvaveda Samhita.
Rik mantras are in the form of Riks, which may be called Vedic poems.
Yajur mantras are in the form of Yajus, which may be called Vedic prose.
Sama mantras are in the form of Sama, which may be called Sama songs.
Atharva mantras are generally in the form of Rik.
Brahmanas in each Veda are generally in prose. Their first part
details the meaning and usage of mantras. The second part talks of
Vanaprasthas’ dharma. For this reason it is also called ‘Aaranyakam’. The
third part gives the method of approaching the Guru, learning from him the
nature of Atman and attaining Moksha. It is also called ‘Upanishad’. There
are many Upanishads. Of them, some 8 to 10 are the best. Isavasyam,
Kathopanishad and Mundakam are in the form of poetry. The rest are
generally in prose. As Isavasyam is the final part of Sukla Yajurveda
Samhita, it is also called ‘Mantropanishad’. In Vedas, the part dealing
with karmas like Yagas is also sometimes called ‘Karmakandam’ and the part
dealing with Gnana is called ‘Gnanakandam’.
As these Vedas were learnt verbally from Guru, it became
necessary to ensure the correctness of the words therein. As the words are
made of letters, it became necessary to write down the grammar of those
words. This is called ‘Siksha’. There the types, origin, changes occurring
during union etc. of letters are covered. As words are found to have
compounds and breakdown words, a set of rules to understand this process
became necessary; that is called ‘Vyakaranam’.
As Rigveda Samhita, Atharvaveda Samhita, Kathopanishad etc. are
in poetry form and as poems were formed in different structures of words,
there had to be a grammar for poetry. That is called ‘Chandas’. If the
meaning of words is not clear, it is not possible to understand the meaning
of Veda. If the meaning of mantras is not clear, it is not possible to
chant them properly. This necessitated a book to explain the meanings of
words; that book is called ‘Niruktam’.
In Vedas it is stated that the karmas mentioned therein have to be
performed at a particular time. In order to know time, astronomy became
necessary; that book is called ‘Jyotisham’. Vedas say that yagas have to be
performed. Each yaga was performed in a certain way. In latter times, they
thought that it would be convenient to write down these procedures in the
form of books and such books, which came to be authored, are known as
‘Kalpasutram’.
Like books dealing with yagas covered in Vedas, books came to be written
about karmas to be performed in Vivahagni as stipulated in Smritis. These
books are known as ‘Grihyasutram’. Other than these, books were also
written about the general dharma of varnas and asramas, the method of study
of Vedas, determination of Aasoucha (impure period) etc.; they are called
‘Dharmasutram’.
The above three types of books came to be called ‘Kalpasutram’ in
course of time. In that case, it may be understood that the books dealing
with yagas came to be known as ‘Srouthasutram’.
As Siksha, Vyakaranam, Chandas, Niruktam, Jyotisham, Kalpam-
all these six were useful to protect Vedas, each in a certain way, they
were known as ‘Vedangas’.
Vedic ‘Siksha’ has also got another name- ‘Praatisaakhyam’. This
name itself indicates that there must have been a ‘Siksha’ for every
‘Saakha’ of Veda. But now there are only very few ‘Praatisaakhyas’ in vogue.
What is ‘Saakha’? Saakha means branch. Every Veda was studied by
many Rishis in their families. May be, Veda studied in a family has been
considered a separate Saakha. They say that there were 21 Saakhas in
Rigveda, 10 Saakhas in Yajurveda, 1000 Saakhas in Samaveda and 9 Saakhas in
Atharvaveda. Now there are only very few Saakhas available to us.
Vedic Vyakaranas must have been a minimum of 8, as our
forefathers say that Panini’s Vyakarana is the ninth and that on its
arrival the other vyakaranas died. We come to know from Veda that Indra
authored a vyakarana; similarly we know from Mahabhashyam that Brihaspati
wrote a book called ‘Sabdaparayanam’. Many differences were found in the
Samskrit language used in Vedas and that used in Panini’s time. He created
vyakarana, calling the former as ‘Vaidikam’ and the latter as ‘loukikam’;
the method adopted in his book is appreciated by all.
On Vedic Chandas, a little coverage is found in Taittiriya
Samhita, Sankhyayana Sroutha Sutram, Samaveda Nidana Sutram and Katyayana
Sarvanukramani. There is no book available now which goes into detail of
Chandas. Pingala’s Chandas Sastra came in latter days.
That there were many books on Nirukta is clear from Yaskar’s
Nirukta, available now. Very few books are available on Jyotisha and
Kalpasutras. Manusmriti etc. were written on the basis of Dharmasutras
extant earlier.
Jaimini wrote in the form of Sutras (aphorisms) the purport of
Karmakanda in Vedas and Badarayana Vyasa wrote on Gnanakanda. The former is
called ‘Purvamimamsa’ and the latter ‘Uttaramimamsa’.
Nyaya sutram was composed by Gautama to understand the import of
philosophy using logic. For people in general to know dharma well, Valmiki
wrote Ramayana and Vyasa, the Mahabharata and Puranas.
All these are books enabling us to understand Vedic dharma;
these are called 14 Vidyas.
“Angani Vedaschatvaro Mimamsa Nyayavistarah|
Dharmasastram Puranam cha Vidyahyetaschaturdasa||”
“Four Vedas; Six Vedangas; Four- Mimamsa, Nyaya, Dharmasastram, Puranam-
these fourteen constitute Vidyas.”
People were divided into four classes: Brahmana, Kshatriya,
Vaisya and Sudra. It is possible that in early times the former castes were
called upper castes and the latter, lower castes. That is why Dharmasutram
says that if brahmana thinks he is superior to others, he will lose his
brahmanya (characteristic of brahmana) immediately. Out of the four varnas,
children born of union of males of the first three varnas and females of
the last varna were called ‘Anuloma’ caste. Children born of the union of
uppercaste women and lower caste men are called ‘Pratiloma’ caste.
Of the four varnas, men of the three varnas of brahmana,
kshatriya and vaisya were taught Vedas through direct teaching of Guru. By
doing study of Vedas, they were deemed to have cleared their debt to
Rishis. They then got married and performed Agnihotram, yagas etc. They
were thus considered to have cleared the debt to Devas. In that condition
they honoured brahmachari, sanyasi et al and all guests and lived with wife
and children. Only if everyone had a male offspring, he was deemed to have
cleared the debt to Pitrus. Hence there was a rule that husband should have
union with his wife during the Ritu (fertile) period till a son was born to
them.
When their son grew up to be capable of shouldering family
responsibility and in turn had his own male offspring, they became
Vanaprasthas. If their wives were willing to accompany them, they took them
along. If the wife was not willing, she was left with her son and the
husband went to the forest and lived there. He did a bit of Agni karmas and
spent their time in penance, subsisting on fruits, roots etc.
Later when they attained to firm resolve that all beings are but forms of
one Paramatma, they left Agni karmas, took sanyasa, approached a Guru who
would show them the Atmasvarupa (form of Self), did contemplation on Atma,
following the practices of Mananam (meditation and resolution of doubts)
and Nididhyasanam (deep contemplation) and attained to Moksha. If they
attained to Moksha before dropping their mortal bodies, they were known as
Jivanmuktas.
Six are the duties assigned to brahmana- study of Vedas, teaching
Vedas, performing yagas, guiding others in yagas, giving danam (ceremonial
gifts) and receiving danam.
“Svadhyayo yajanam danam tasya karma iti sthitih|
Karmanyadhyapanam chaiva yajanam cha pratigrahah||”
While accepting danam, he should not aspire for accumulation of wealth, but
keep the minimum required for running the family. In earlier times he
studied all the four Vedas, each in twelve years.
Kshatriya was assigned five duties- study of Vedas, performing
yagas, giving danam, protecting the citizens, and punishing the guilty.
Vaisya was assigned the duties of study of Vedas, performing yagas, giving
danam, protecting cows and engaging in agriculture, trade etc. Sudra was
assigned the duties of working in agriculture, carpentry etc.,sculpture,
dance and adoring brahmana etc.
As study of Vedas was not assigned to Sudra, upanayanam was not
performed to him. As study of Vedas was assigned to the three varnas
starting from brahmana, they underwent upanayanam. Hence they were known as
‘Dvija’ (twice-born). “Trayo varna dvijatayah”. In the second birth,
Gayatri is the mother and the Guru the father. Hence it is necessary for
them to chant Gayatri continuously. They should chant Gayatri 1000 times,
or 100 times or at least 10 times in the morning and evening. By this his
sins will go away. He will not face difficulties from planets not
favourable to him.
When a person dies, the one who makes the soul leave the body is
called Yama. After death, the soul goes to Swarga, if he is to enjoy the
fruit of good deeds alone. He goes to naraka, if he is to undergo the fruit
of evil deeds alone. The instrument enabling his journey is the post death
rituals performed by his son. Further, food for the Devatas in Pitruloka is
the offerings by people here in sraadham. Hence begetting a son is
fulfilling the duty to Pitrus.
Devas live in Swarga; their king is Indra. Their food is the
Homam performed by people in Bhuloka. If people offer homam to a Devata in
Agni, Agni will carry and reach that offering to that Devata. In response
to the help offered by people here, Devas shower rain.
There are frequent fights between Devas and Asuras. Devas then request help
from Brahma, Vishnu and Siva.
What gives strength to Devas is Somarasam. People therefore
performed Somayaga. Somayaga is of seven types. In yagas, Ritviks (priests)
are sixteen. Of them, the most important are Hota, Adhvaryu, Udgata and
Brahma. Hota chants mantras for Devatas. Adhvaryu performs homam etc.
Udgata sings Samaveda for Devatas. Brahma oversees if all of them perform
their functions properly.
Ramayana, Mahabharata and Puranas talk in detail about divinities like
Brahma, Vishnu, Siva, Durga, Balarama and Skanda.
Brahma: He was born in the lotus out of the navel of Mahavishnu. He has
four faces. He is seated on lotus. He is the creator of worlds. There are
many Asuras who did austerities towards him and attained their fruit.
Vishnu: Rigveda says that he measured the three worlds with his three
steps. He took many incarnations in order to protect Devas from the
unbearable cruelties inflicted by Asuras and Rakshasas. He protected the
devotee Prahlada. He is of the blue-cloud complexion. He has conch and
discus in his hands and wears garland on his chest. He wears Pitambaram
(yellow silk). He has names like Pundarikaksha (lotus-eyed), one with
Garuda on flag etc. he is the consort of Lakshmi. He became an arrow when
Siva destroyed Tripura (three asuras in the form of three worlds).
Siva: Books describe him as Three-eyed, one who has consumed poison,
Nilakantha (blue-throated), Chandrasekhara (having crescent moon on head),
one who punished Kala (Yama), Consort of parvati, father of Skanda, one who
dwells at the foot of banyan tree, ruler of Kailasa, Destroyer of Tripura,
one who is praised in four Vedas, one whose vehicle is Vrishabha (Bull-
Nandi) and Parasuhasta (one who has axe in his hand).
Balarama: He is called Halayudha (one whose weapon is ploughshare),
milk-complexioned, blue-clothed, one with flag of Palmyra and the elder of
Achyuta (Krishna) in books.
Durga: She was prayed for removal of obstacles and fulfilment of missions.
Skanda: After marriage, Siva and Parvati spent a happy time. Indra feared
that if they got a son, he would conquer all worlds and suppress him also.
He went to Siva with Devas and Brahma at the head and expressed his
request. Siva agreed. Now a part of Siva’s retas (semen) fell in Agni.
Sapta Rishis used it as Havis (offering in yaga) and performed yaga. They
asked their wives to consume the balance of that retas. The wives with the
exception of Arundhati consumed it and begot six babies and left them in
Saravana (grass forest). At that time Siva and Parvati were travelling in
the sky. Parvati happened to see the babies. She asked her husband as to
whose were those babies. He replied that the babies were indeed hers.
Parvati immediately went down and picked them up. That child became the
head of Devas’ army and destroyed Tarakasura. Trimurthis (brahma, Vishnu
and Siva) and 33 Devas came and handed the child a toy each. (This is the
story of Skanda as it appears in Ramayana, Mahabharata and certain versions
of Skanda Puranam).
For the good and bad that one experiences now, the good and bad deeds done
by him in the previous births are alone the cause. Hence if one wishes to
be in good state later, he should perform good deeds only now.
“Vidhirhi balavan Devi dustyajam vai purakritam||
Jivah puraakritenaiva tiryagyonisarisripah|
Nanayonishu jayante svakarmapariveshtitah||
Yadrisam karma kurute tadrisam phalamasnute|
Evam vignaatatatvaste danadharmaparayanah|
Subhani vidhivat kritva kaladharmagatah punah|
Taani danaphalaneva bhunjate sukhabhoginah|| (Mahabharatam)
Bhagavan is everywhere. He is indeed the substratum in every material. Due
to Avidya (ignorance) he appears in different forms. The duty of all people
is to remove that Avidya. Once Avidya is removed, everyone will appear as
the self-luminous Paramatma. The great obstacle to this realisation is
desire alone. Everyone should put in efforts to remove that desire. Once
desire is removed, the person will attain to Mukti (Liberation). When the
Jiva is still in this body, if desire goes away in entirety, the Mukti that
jiva attains is called Jivanmukti.
“Yatha sarve pramuchyante kama yesya hridi sritah|
Atha madhyormrito bhavatyatra Brahma samasnute||
Paryaaptakamasya kritatmanastu ihaiva sarve praviliyanti kamah|
Yo(a)kamo nishkama aaptakama atmakamo na tasya prana utkramanti; Brahmaiva
san Brahmaapyeti|
Na jatu kamah kamanam upabhogena saamyati|
Havisha krishnavartmeva bhuya evaabhivardhate||
Yo na kamayate kinchin kinchidavamanyate|
Iha lokastha evaisha Brahmabhuyaya kalpate||
Why do we need religion? Why do we listen to a religious
teacher? We do so hoping to have our problems solved and our faults
corrected. We do not seek a preceptor when we are not in trouble or when we
feel that there is nothing lacking in us. The more we are besieged by
troubles the more often we go to worship in temples or seek the darshan and
advice of great men.
We approach great men, saintly persons, hoping to find a remedy for our
suffering and to have our doubts cleared. When we are harassed by
difficulties, we try to find solace in books or in listening to the advice
of men of wisdom and virtue. Or we go on pilgrimage and bathe in sacred
ponds or rivers. Thus we hope to find mental peace by and by. Those who
know utter tranquillity remain in bliss. It does not matter to them in the
least whether they are stabbed or injured otherwise, whether they are
honoured or maligned.
Great men arise in all jatis, great men who experience inner peace. What is
religion? It is that which shows the way to santhi, the peace that passeth
understanding. Religion is known as "mata" or "dharma". Dharma is the means
to attain the ultimate good that is liberation -- and it is the same as
"mata".
The pursuit of dharma is first meant for happiness and well-being in this
world. When it is practised, without desiring happiness here, it will lead
to liberation. Yes, this is dharma; this is mata.
"Dharma" which is the term used by the sastras for religion denotes all the
moral and religious principles that constitute the means to obtain fullness
of life. We have many a work that teaches us this dharma, but we remain
ignorant of them. Since they deal with matters that are the very basis of
dharma, they are called "dharma-pramanas". "Pramana" is that which
establishes the truth or rightness of a thing (or belief). We have fourteen
basic sastras that pertain to dharma, that is canonical texts that deal
with what has come to be known as Hinduism and what has been handed down to
us from the time of the primordial Vedas. These treatises tell us about the
doctrines and practices of dharma.
Angani Vedascatvaro mimamsa-nyayavistharah
Puranam dharmasastram ca vidya hyetascaturdas
--- Manusmrti
Purana-nyaya-mimamsa-dharmasastrangamisritah
Vedah sthanani vidyanam dharmasya ca caturdasa
--- Yagnavalkyasmrti
The term "caturdasa" occurs in both verses. It means "fourteen". We learn
from these two stanzas that we have fourteen authoritative works on dharma
embracing all aspects of our religion.
"Vid" means "to know". From it is derived "vidya" which means a work that
imparts knowledge, that sheds light on the truths of religion. That there
are fourteen treatises on vidya is mentioned in the above two stanzas:
"vidya hyetascaturdasa" and "vidyanam dharmasya ca caturdasa". The fourteen
are not only sastras that impart knowledge but also treatises on normal
principles. That is why they are called "vidyasthanas" and "dharmasthanas"
: "sthanani vidyanam dharmasya ca caturdasa". Though "vid" means to know,
the word does not connote every type of knowledge. The "vid" in "vidya"
means knowledge of truth. The English words "wit" and "wisdom" are derived
from this root. And it is from the same root that we have "Veda", which
term may be said to mean literally the "Book of Knowledge". As sources of
knowledge the fourteen sastras are called "vidyasthanas", that is they are
"abodes of knowledge or learning". The dharmasthanas("abodes of dharma")
are also the abodes of vidya. ["Hindu Dharma" ]
K RAJARAM IRS 17526
On Sun, 17 May 2026 at 14:47, Venkatachalam Subramanian <
[email protected]> wrote:
> https://youtu.be/jXWSTqBPT5o?si=5Q_KU_uaIHZGyC94
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