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Most of the principles of S膩峁僰ya Philosophy are discussed in the 惭辞办峁�adharma Parva of the 艢腻苍迟颈parva in 惭补丑腻产丑腻谤补迟补 The 惭补丑腻产丑腻谤补迟补 is an epic consisting of eighteen Parvas. The 惭补丑腻产丑腻谤补迟补 is called the fifth Veda.^[1] The 艢腻苍迟颈-parva is the twelfth Parva of the epic 惭补丑腻产丑腻谤补迟补 and it is the most enormous one. It describes the aftermaths of the 碍耻谤耻办峁�e迟谤补 war. It consists of three Sub-parvas, 搁腻箩补诲丑补谤尘腻苍耻艣腻蝉补苍补-辫补谤惫补, 膧辫补诲诲丑补谤尘补-辫补谤惫补 and 惭辞办峁�a诲丑补谤尘补-辫补谤惫补. It consists of 365 chapters and contains about 14732 Slokas. 搁腻箩补诲丑补谤尘腻苍耻艣腻蝉补苍补-辫补谤惫补 consists of 130 chapters and it has 4716 艣lokas. The sages such as 痴测腻蝉补, Narada, Devala, Kanva and others went to meet 驰耻诲丑颈峁ａ弓丑颈谤补, who was distressed due to the loss of his brothers and relatives in the war of 碍耻谤耻办峁�e迟谤补. In this world, dharma and Vedic actions started declining. When the actions of sacrifice were lacking, all the gods were scared and they went to the refuge of Lord Brahma. Having thought about the welfare of gods, Lord Brahma with his intellect wrote the science of morals in one lakh chapters. It contains a detailed description of Dharma, Artha and 碍腻尘补. That treatise is popularly called Trivarga. The fourth principle of human object is 惭辞办峁�a.鈥� 叠丑墨峁�m补 explained the science of morals and the principle duties of a king. He further said that when a king properly uses the policy of punishment once again Satyayuga begins on this earth. King is the cause of the creation of 碍峁泃补, Treta, 顿惫腻辫补谤补 and Kali yugas. Administration followed by Dharma is the main duty of a king. He narrated the importance of the kingdom to 驰耻诲丑颈峁ａ弓丑颈谤补, who was detached towards the kingdom. In this context, 叠丑墨峁�m补 narrated many sub-tales.

膧paddharm膩nu艣膩sana-parva comprises of 43 chapters that fall from 131st chapter to 173rd chapter and it has 1649 艣lokas. While explaining ignorance, 叠丑墨峁�m补 said that attachment, envy, delusion, happiness, sorrow, haughtiness, lust, angry, pride, fatigue, lethargy, desire, heat, being jealous of other鈥檚 growth, performing sins come under ignorance. Ignorance and over greed are considered same, as the result of both is same. If one abandons greed, one will obtain the worldly and divine bliss. Control on senses is the only remedy to get rid of greed. Here, explained the origin of thirteen flaws such as anger, lust, grief, delusion, desire of doing bad, desire to kill others, pride, greed, malice, jealousy, blame, envy and pity and later explained a remedy to destroy them. Also explained here, the nature of a wicked person, different kinds of sins and their atonement.

惭辞办峁�a诲丑补谤尘补-辫补谤惫补 consists 192 chapters i.e. from 174th chapter to 365th chapter and has 7351 艣lokas in it. In the 艢腻苍迟颈-parva the 厂腻峁僰丑测补 thoughts comes in this sub-parva. While answering 驰耻诲丑颈峁ａ弓丑颈谤补鈥檚 question, 叠丑墨峁�m补 said about the result of good deeds such as charity, sacrifice, service to the teacher etc., and also told the result of bad deeds. Through the conversation of 叠丑补谤补诲惫腻箩补 and 叠丑峁沢耻 he explained in detail about the origin of animate and inanimate world and the nature of five elements. While clarifying the doubt of sage 叠丑补谤补诲惫腻箩补, 叠丑峁沢耻 said, 鈥楲ord 痴颈峁ａ箛耻 first created Mahat, the second of the 25 principles of 厂腻峁僰丑测补s. From that he created conceit. Lord in the form of this self-conceit created space. From space, the water was created and from the water fire and from the fire the wind is created. With the union of fire and the wind this earth was originated. Later lord Vishnu created a divine lotus. From that lotus, Brahma the treasure of Vedas appeared. He is also popular as conceit. He is the creator of all the souls and the creatures.鈥� Thus 叠丑峁沢耻 explained 叠丑补谤补诲惫腻箩补 in detail about the sequential process of origin of creation and the principles of four 腻艣谤补尘补蝉. After explaining all these, the mode of behaviour is also explained here. 叠丑墨峁�m补 said that indeed a person with good behaviour is the best. One should not sleep at the time of sun-rise. One should pray to the Sun god every day. After washing the hands, feet and face and by sitting towards the east one should eat the food. One should remain silent while eating the food. Whether the food is tasty or not, one should eat the food in a pleasing way. One should never blame the food. It is laid down that human beings should eat only in the mornings and evenings. There is no rule to eat in the middle. Whoever follows this, will get the result of fasting. 叠丑墨峁�m补 said that Dharma is the source of human beings. It is indeed ambrosia for the gods in the heaven. After the death a virtuous person experiences happiness, due to the strength of Dharma. He explained about the spiritual knowledge and meditation. Having said about the importance of worship and meditation he added further of their result. Through the conversation of 笔谤补箩腻辫补迟颈 Manu and sage 叠峁沨补蝉辫补迟颈, he explained about the reality of the Self and the path to attain the Supreme Brahman. 叠丑墨峁�m补 narrated the ancient history that was previously instructed by Lord 痴测腻蝉补, when asked by his son 艢耻办补诲别惫补, about the form of creation, dissolution and the Time. Fifteen minutes constitute one 碍腻峁ａ弓补 (solstice), one of the minute time units of ancient India and thirty solstices constitute one 办补濒腻, one of the minute time units of ancient India. Thirty 办补濒腻 comprises of one moment. Thus the one-tenth part of 办补濒腻 is collected. That is, thirty kalas and three solstices comprise of one moment. Thirty moments make one day and one night. Thirty days and nights make one month and twelve months make one year. The Sun god divides the duration of day and night of this human world. The night is meant to sleep and the day to work. The duration of one month of human beings is one day and night for the ancestral cult. The fortnight of full moon is meant to work and the fortnight of dark moon is the night to take rest. One year of human is a day and night for the gods. The period of 鲍迟迟补谤腻测补苍补 is their day time and the period of 顿补办峁�i峁嚹乱补苍补 is their night. Four thousand years make a Satyayuga for gods, in which, four hundred divine years of evenings and four hundred divine years of part of the evenings are there. On the whole the eon of Satyayuga or 碍峁泃补yuga constitutes 4,800 divine years. The eon of Treta comprises 3,600 divine years, the eon of 顿惫腻辫补谤补 is 2,400 divine years and the eon of Kali is of 1200 divine years. Thus, 12,000 divine years constitute the period of four eons. Thousand times of these four eons make one day and night of Lord Brahma. In the beginning of his day, Brahma creates the creation. The night is the time of dissolution. Then he merges everyone in him and stays in the state of contemplation -yoganidra. He awakes when the night passes away. Then the creation begins. Thus, 叠丑墨峁�m补 narrated all those that were said by sage 痴测腻蝉补.

The 惭补丑腻产丑腻谤补迟补 accepts many 厂腻峁僰丑测补 theories. It gives a theistic version of 厂腻峁僰丑测补 and deals with twenty five principles.^[2] 厂腻峁僰丑测补 defined in 惭补丑腻产丑腻谤补迟补 elaborates merits and demerits of man鈥檚 activity.^[3] There is no knowledge equal to 厂腻峁僰丑测补^[4] and all the knowledge has come from 厂腻峁僰丑测补.^[5] In the 惭补丑腻产丑腻谤补迟补 厂腻峁僰丑测补 philosophy is discussed as Se艣vara extensively. Almost everywhere 厂腻峁僰丑测补 uses the name Vi峁�nu and Brahma. This is Se艣vara 厂腻峁僰丑测补. Here the concepts of 厂腻峁僰丑测补 are explained as per the 厂腻峁僰丑测补k膩rika. 厂腻峁僰丑测补 thought is reflected in other Parvas, but it is mainly discussed in the 艢腻苍迟颈parva The 惭辞办峁�a诲丑补谤尘补-辫补谤惫补 of 艢腻苍迟颈parva has many of the 厂腻峁僰丑测补 thoughts such as struggling among themselves and disagreeing with the principles proposed in the 厂腻峁僰丑测补k膩rika. The four main sections expounding 厂腻峁僰丑测补 principles in the other parvas of 惭补丑腻产丑腻谤补迟补 are 厂补苍补迟蝉耻箩腻迟补-辫补谤惫补 in the Udyoga-parva, Bhagavad 驳墨迟补 in the 叠丑墨峁�m补-parva and Anu驳墨迟补 in the A艣vamedhika-parva.

Footnotes and references:

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[1]:

颈迟颈丑腻蝉补 辫耻谤腻峁嚹乶腻峁� 辫补帽肠补尘补峁� ved膩n膩峁� vedam |
肠丑腻苍诲辞驳测辞辫补苍颈峁�a迟 VII. 1-2.

[2]:

蝉补峁僰丑测腻峁� prakurvate caiva 辫谤补办峁泃颈峁� ca pracak峁�ate |
tatv膩ni ca caturvi峁兣沘ttena s膩峁僰hy膩岣� prak墨rtit膩岣� || 惭补丑腻产丑腻谤补迟补 XII, 306-42.

[3]:

do峁Ｄ佱箛膩峁� ca gu峁嚹乶膩峁� ca 辫谤补尘腻峁嘺峁� pravibh膩gata岣� |
ka帽cidarthamabhipretya s膩 sa峁僰hyetyupadh膩ryat膩m || 惭补丑腻产丑腻谤补迟补 XII, 320-82.

[4]:

苍腻蝉迟颈 s膩峁僰hyasama峁� j帽膩nam | 惭补丑腻产丑腻谤补迟补 XII, 316-2.

[5]:

s膩峁僰hyagata峁� tannikhila峁� narendra | 惭补丑腻产丑腻谤补迟补 XII, 301-108.