365bet娱乐

Social customs and ethical codes serve as a parameter for assessing the welfare of people. And these are best test-indicators of efficient administration of justice. In the Indian tradition, the unity and conformity in the web of Indian culture has been strongly permeated with the ideals of life and legal tradition which has always imbibed changes.

Among four 辫耻谤耻峁Ｄ乺迟丑补蝉 Dharma plays an important role in everyone鈥檚 life, in order to sustain universal harmony. Those directions for ourselves as individuals and also to the society in a collective manner are termed 鈥�Dharma鈥�.

Haradatta in his commentary on Gautama 顿丑补谤尘补蝉奴迟谤补 states that 厂尘峁泃颈办腻谤补蝉 treat Dharma as five-fold viz.

1. 惫补谤峁嘺-诲丑补谤尘补,
2. 腻艣谤补尘补-诲丑补谤尘补,
3. var峁嚹迮洶�补尘��-诲丑补谤尘补,
4. 驳耻峁嘺-dharma and
5. naimittika-dharma.^[1]

顿丑补谤尘补蝉奴迟谤补s and 厂尘峁泃颈蝉 give very much importance to these Dharmas and they deal with them elaborately. Apart from these Dharma, there is a vide variety of subjects dealt in 厂尘峁泃颈蝉 such as property inheritance and dispute, laws on justice, humanic values, customs and codes related to marriage, origin of universe, restrictions on food, duties of king, civil and criminal laws and 蝉迟谤墨诲丑补苍补 (not in the sense of modern dowry system but a technical term having specified meaning) etc.

All of these topics including 痴补谤峁嚹伵况补尘补诲丑补谤尘补蝉 evolved through ages and were never static. The laws and customs inscribed in 厂尘峁泃颈蝉 such as 惭补苍耻蝉尘峁泃颈, 驰腻箩帽补惫补濒办测补蝉尘峁泃颈 etc. are suggesting the means for an ideal society. There are laws related to contract, property inheritance etc. And if people were found guilty according to law, they are punished severely. 厂尘峁泃颈蝉 mention Anuloma and Pratiloma marriage types and the consequences of such marriages. If a law book is explaining a huge amount of consequences on institution of marriage, certainly people would have committed Anuloma and Pratiloma marriages. 厂尘峁泃颈蝉 made flood of laws, it doesn鈥漷 mean they were all executed. But through them to an extant we can understand the ethics and customs of a society.

As said earlier the purpose of Dharma is to uplift man from this physical plane and make him function at higher levels. The 蝉补峁僺办腻谤补蝉 of the 顿丑补谤尘补艣腻蝉迟谤补 play the same role. They cover the whole life of an individual. Manu does not specify the total number of the 蝉补峁僺办腻谤补蝉, different 厂尘峁泃颈 works specify their number differently. While Gautama gives the largest number, forty, the principal ones are sixteen.

The 痴补谤峁嚹伵况补尘补诲丑补谤尘补 is reflected in 蝉补峁僺办腻谤补蝉 also. 狈颈峁�e办补 or 驳补谤产丑腻诲丑腻苍补 relates to proper conception. 闯腻迟补办补谤尘补苍 is performed at birth. Of these that follow, Upanayana or initiation is of foremost importance. Without Upanayana, the Dvija becomes deprived of initiation into the adoration of the 骋腻测补迟谤颈 and Manu says that without it he is no better than a 惫谤腻迟测补 (out caste).^[2]

The initiation and Vedic studies cover the first of four stages or 腻艣谤补尘补蝉 called Brahmacarya, 骋腻谤丑补蝉迟丑测补, 痴腻苍补辫谤补蝉迟丑补 and 厂补苍苍测腻蝉补. In Brahmacarya, at the stage of studentship he eschews strictly all kinds of sense pleasures and attractions, the term Brahmacarya means also celibacy and continence. At the end of the studentship, the first 腻艣谤补尘补, there is the ceremony of 蝉补尘腻惫补谤迟迟补苍补 or 蝉苍腻苍补 bringing the life with the teacher to an end.

After the Brahmacarya stage, One may elect to enter the next stage of the householder (骋峁沨补蝉迟丑补). As the greater part of the Dharmas ordained by the 艣腻蝉迟谤补 including the sacrifices, big and small, have to be performed with wife, as the Brahmacarins and Sannyasins have to live with the help of the householder and his life, with all its duties to the Gods, sages and fellow beings, forms an excellent ground for the discipline of the body and the mind, this stage of life, the 骋峁沨补蝉迟丑补dharma, has always been eulogized in 厂尘峁泃颈蝉.^[3]

While treating 骋峁沨补蝉迟丑补dharma, Manu deals also with marriage which is a major and central 蝉补峁僺办腻谤补 with which the organisation of 惫补谤峁嘺 is inseparably bound. The so called exaltation of the Brahmin in 惫补谤峁嘺dharma is balanced by the more onerous duties and more severe standards expected from him. The 惫补谤峁嘺dharmas show that, as we go lower, 鈥�Dharma鈥� becomes more flexible. There is no sin for 艢奴诲谤补 as stated by Manu.^[4] A Brahmin who fails to perform customs and rites as advised by the society, inspite of being a learned Vedic scholar, is considered as a blind man who gets a beautiful wife. Such Brahmin does not get any happiness.^[5] These references points out the different side and view point of var峁嚹迮洶�补尘补dharma from what we have noticed till.

During this householder life, men are enabled to discharge the three debts with which they are born. The debt to the Gods, to be discharged by performing sacrifices, the debt to the 峁涐梗颈蝉, by maintaining the study and teaching of the Vedas and allied learning and debt to the ancestors, by begetting children. It is already discussed that the householder should also do five propitations. Hence a householder is a high minded person of simple habits, free from greed and the tendency to hoard. The means of livelihood resorted to should involve the least harm to anyone.^[6]

In the scheme of four stages of life, the latter two 痴腻苍补辫谤补蝉迟丑补 and 厂补苍苍测腻蝉补, prescribe a life of retirement. Manu says that it is only after discharging the three debts that one should direct one鈥檚 mind towards 尘辞办峁�a, to do otherwise is sinful.^[7] When the wrinkles and grey hair appear in a person and a grandson also appeared in the house, it is time for a householder to retire and he should leave the village and go to the forest; he may go either with his wife or leaving her in the care of his sons, but in the forest he should live a life of continence and abstinence from sense-enjoyments.^[8] He then passes to the next stage, that of a 笔补谤颈惫谤腻箩补办补, which would roughly cover the fourth part of his life. He takes into himself, so to say, the sacrificial rites and moves out of his habitation. He should keep moving till his body falls. By such control of the senses, extinction of likes and dislikes and non-violence towards all beings, one becomes qualified to attain to immortality.^[9] Hence 痴补谤峁嚹伵况补尘补诲丑补谤尘补 depicts the wholeness of one鈥檚 life.

Footnotes and references:

[back to top]

[1]:

辫补帽肠补惫颈诲丑辞 诲丑补谤尘补岣� -惫补谤峁嘺dharma 腻艣谤补尘补dharma ubhayadharmo 驳耻峁嘺dharmo naimittika [dharma] 艣ceti | Gautama 顿丑补谤尘补蝉奴迟谤补, Haradatta com., 3.1

[2]:

ata 奴rdhva峁� trayo'pyete 测补迟丑腻k膩lamasa峁僺办峁泃腻岣� |
s膩vitr墨patit膩 惫谤腻迟测补 bhavanty膩ryavigarhit膩岣� || 惭补苍耻蝉尘峁泃颈, 2.39

[3]:

测补迟丑腻 惫腻测耻峁� 蝉补尘腻艣谤颈迟测补 sarve 箩墨惫补苍迟颈 jantava岣� |
tath膩 g峁沨astham膩艣ritya vartante sarva 膩艣ram膩岣� || ibid., 3.77
yasm膩ttrayo'py膩艣rami峁噊 j帽膩nen膩nnena c膩nvahan |
g峁沨asthenaiva dh膩ya?[莽]nte tasm膩jjye峁ａ弓h膩艣ramo g峁沨墨 || ibid., 3.78
产谤补丑尘补肠腻谤墨 g峁沨astha艣ca v膩naprastho yatistath膩 |
ete g峁沨asthaprabhav膩艣catv膩ra岣� p峁泃hag膩艣ram膩岣� || ibid., 6.87
sarve峁Ｄ乵api caite峁Ｄ佱箖 vedasm峁泃ividh膩nata岣� |
g峁沨astha ucyate 艣re峁ａ弓ha岣� sa tr墨net膩n bibharti hi || ibid., 6.89
测补迟丑腻 nad墨nad膩岣� sarve 蝉腻驳补谤别 y膩nti sa峁僺thitim |
tathaiv膩艣rami峁嘺岣� sarve g峁沨asthe y膩nti sa峁僺thitim || ibid., 6.90

[4]:

na 艣奴dre 辫腻迟补办补峁� ki帽cinna ca 蝉补峁僺办腻谤补marhati |
n膩sy膩dhik膩ro dharme'sti na dharm膩t prati峁�edhanam || ibid., 10.126

[5]:

膩c膩rah墨nasya tu br膩hma峁嘺sya 惫别诲腻岣� 峁�a岣峚峁単膩岣� tvakhil膩岣� sayaj帽膩岣�
k膩峁� pr墨timutp膩dayitu峁� samarth膩岣� andhasya d膩r膩 iva dar艣an墨y膩岣� || Vasi峁ａ弓hadharmas奴tra, 6-4

[6]:

adrohe峁嘺iva bh奴t膩n膩malpadrohe峁嘺 v膩 puna岣� |
y膩 v峁泃tist膩峁� 蝉补尘腻诲腻测补 vipro j墨vedan膩padi || 惭补苍耻蝉尘峁泃颈, 4.2

[7]:

峁涐箛膩ni tr墨峁噛ap膩k峁泃ya mano mok峁�e nive艣ayet |
anap膩k峁泃ya 尘辞办峁�a峁� tu sevam膩no vrajatyadha岣� || ibid., 6.35
adh墨tya vidhivadved膩n putr膩峁兣沜otp膩dya 诲丑补谤尘补迟补岣� |
i峁ａ弓v膩 ca 艣aktito yaj帽airmano mok峁�e nive艣ayet || ibid., 6.36
anadh墨tya dvijo ved膩nanutp膩dya tath膩 sut膩n |
ani峁ａ弓v膩 caiva yaj帽ai艣ca 尘辞办峁�amicchan vrajatyadha岣� || ibid., 6.37

[8]:

eva峁� g峁沨astha艣rame sthitv膩 vidhivatsn膩tako dvija岣� |
vane vaset tu niyato 测补迟丑腻vad vijitendriya岣� || ibid., 6.1
g峁沨asthastu yad膩 pa艣yed val墨palitam膩tmana岣� |
apatyasyaiva c膩patya峁� tad膩ra峁噛a峁� sam膩艣rayet || ibid., 6.2
santyajya gr膩myam膩h膩ra峁� 蝉补谤惫补峁� caiva paricchadam |
putre峁�u bh膩ry膩峁� nik峁�ipya vana峁� gacchet sahaiva v膩 || ibid., 6.3
补驳苍颈丑辞迟谤补峁� 蝉补尘腻诲腻测补 驳峁沨测补峁� c膩gniparicchadam |
gr膩m膩dara峁噛a峁� ni岣� s峁泃ya nivasenniyatendriya岣� || ibid., 6.4

[9]:

vane峁�u ca vih峁泃yaiva峁� t峁泃墨ya峁� bh膩gam膩yu峁�a岣� |
caturtham膩yu峁�o bh膩ga峁� tyaktv膩 sa峁単膩n parivrajet || ibid., 6.33
苍腻产丑颈苍补苍诲别迟补 尘补谤补峁嘺峁� 苍腻产丑颈苍补苍诲别迟补 j墨vitam |
k膩lameva prat墨k峁�eta nirde艣a峁� bh峁泃ako 测补迟丑腻 || ibid., 6.45
avek峁�eta gat墨rn峁涐箛膩峁� karmado峁�asamudbhav膩岣� |
niraye caiva patana峁� y膩tan膩艣ca yamak峁�aye || ibid., 6.61
惫颈辫谤补测辞驳补峁� 辫谤颈测补颈艣肠补颈惫补 蝉补峁儁辞驳补峁� ca tath膩priyai岣� |
jaray膩 c膩bhibhavana峁� vy膩dhibhi艣copap墨岣峚nam || ibid., 6.62
deh膩dutkrama峁嘺峁� c膩sm膩t punargarbhe ca sa峁僢havam |
yoniko峁璱sahasre峁�u s峁泃墨艣c膩ntar膩tmana岣� || ibid., 6.63
adharmaprabhava峁� caiva du岣� khayoga峁� 艣ar墨ri峁嚹乵 |
dharm膩rthaprabhava峁� caiva sukhasa峁儁ogamak峁�ayam || ibid., 6.64
s奴k峁�mat膩峁� c膩nvavek峁�eta yogena param膩tmana岣� |
dehe峁�u ca samutpattimuttame峁�vadhame峁�u ca || ibid., 6.65
d奴峁�ito'pi cared 诲丑补谤尘补峁� yatra 迟补迟谤腻艣谤补尘别 谤补迟补岣� |
sama岣� sarve峁�u bh奴te峁�u na li峁単a峁� dharmak膩ra峁嘺m || ibid., 6.66
辫丑补濒补峁� katakav峁沰峁�asya yadyapyambupras膩dakam |
na n膩magraha峁嚹乨eva tasya v膩ri pras墨dati || ibid., 6.67
sa峁價ak峁�a峁嚹乺tha峁� jant奴n膩峁� r膩tr膩vahani v膩 蝉补诲腻 |
艣ar墨rasy膩tyaye caiva sam墨k峁�ya vasudh膩峁� caret || ibid., 6.68
ahn膩 r膩try膩 ca y膩帽jant奴峁僪inastyaj帽膩nato 测补迟颈岣� |
te峁Ｄ佱箖 sn膩tv膩 vi艣uddhyartha峁� pr膩峁嚹亂膩m膩n 峁�a岣嵞乧aret || ibid., 6.69
pr膩峁嚹亂膩m膩 br膩hma峁嘺sya trayo'pi vidhivat 办峁泃腻岣� |
vy膩h峁泃ipra峁嘺vairyukt膩 vij帽eya峁� parama峁� tapa岣� || ibid., 6.70
dahyante dhm膩yam膩n膩n膩峁� dh膩t奴n膩峁� hi 测补迟丑腻 尘补濒腻岣� |
tathendriy膩峁嚹佱箖 dahyante do峁Ｄ佱弗 pr膩峁嘺sya nigrah膩t || ibid., 6.71
pr膩峁嚹亂膩mairdahed do峁Ｄ乶 dh膩ra峁嚹乥hi艣ca kilbi峁�am |
pratyah膩re峁嘺 sa峁僺arg膩n dhy膩nen膩n墨艣var膩峁僩u峁嚹乶 || ibid., 6.72
ucc膩vace峁�u bh奴te峁�u durj帽ey膩mak峁泃膩tmabhi岣� |
dhy膩nayogena sa峁僷a艣yed gatimasy膩ntar膩tmana岣� || ibid., 6.73