Monday, December 22, 2008
Dhanurmasa
Dhanur Mas, or Dhanurmasa, is an important period in traditional Hindu calendar. The month is known as Dhanur Maas as the sun transits through the Dhanur Rashi (Sagitarius) and the period ends with the Makar Sankranti. In some regions the first day of Dhanur Maas is known as Dhanur Sankranti. In North India in 2008, Dhanur Masa begins on December 15 and ends on January 13, 2009. The period is highly auspicious, Daan (donations), Japa, tapa (dhyan) done in this month is believed to yeild lot of good.
It must be noted here that in South India ,this month is known as Dhanurmasam, begins on December 16 and ends on January 13, 2009.
Dhanur Mas is not an independent month in any Hindu calendar. It begins in the middle of Margashirsh month in Gujarati and Marathi calendar. In North Indian, calendar it begins in the beginning of Poush month. Dhanur Mas is therefore the period the sun shifts from the Dhanur rashi to Makar Sankranti.
The Ekadasi falling during this period is considered highly auspicious. In South India, especially the Vaikunta Ekadasi which falls during the waning phase of the moon in Dhanur Mas attracts thousands of devotees.
- courtesy- Hindu blog
Saturday, December 13, 2008
HISTORIC VIJAYA STAMBHA (VITORY PILLAR) OF SRI AKSHOBHYA TEERTHA
As Recorded in the History , the Vijaya Stambha (VICTORY PILLAR) was erected as a monument of historical event when a debate (Vedanta Vaada) with regard to the topic "TATVAMASI" took place in the year 1350-1351 A.D. between Shri Akshobhya teertha the fourth pointiff in the order of Sri Madhwacharya samsthana and the then Rajaguru Sri Vidyaranya(who has written commentry on Vedas). The debate took place in the pressence of great shcolars and the royal representatives of Sri Vijayanagar Empire. The occasion was graced by His highness Prince Kemparaya , the Son of the then Ruler His Highness Sri Harihara.
After the debate, Sri Vedantha Deshikacharya of Srirangam , a great scholar and Pontiff in Vishisthadvaitha (decendent of Sri Ramanujacharya) who was witness and judge to the debate declared to the enlightenment and joy of the learned scholars that Sri Akshobhya teertha by the virtue of his apt arguments is Victorious. On this occasion with the request of His Highness and other assembled scholars The VIJAYASTMABHA (VICTORY PILLAR) was installed to commemorate this great event . This is located on Hanchikallu Hillock(HANCHIKALLU GUDDA) 1 km near Mulbagal Kolar District in Karnataka(on NH 4 Bangalore - Madras road).This historic event is also a witness to the fact that right knowledge spread by vedas alone is the salvation for all the ills of mankind. Even today on the occasion of Sri Akshobhya teertha's Aradhana (Margasheersha bahula Panchami) every year devotees perform all the holy rituals like Panchamrutha abhishekam , pooja, archana and naivaedyam to the Vijayastambha.
After the debate, Sri Vedantha Deshikacharya of Srirangam , a great scholar and Pontiff in Vishisthadvaitha (decendent of Sri Ramanujacharya) who was witness and judge to the debate declared to the enlightenment and joy of the learned scholars that Sri Akshobhya teertha by the virtue of his apt arguments is Victorious. On this occasion with the request of His Highness and other assembled scholars The VIJAYASTMABHA (VICTORY PILLAR) was installed to commemorate this great event . This is located on Hanchikallu Hillock(HANCHIKALLU GUDDA) 1 km near Mulbagal Kolar District in Karnataka(on NH 4 Bangalore - Madras road).This historic event is also a witness to the fact that right knowledge spread by vedas alone is the salvation for all the ills of mankind. Even today on the occasion of Sri Akshobhya teertha's Aradhana (Margasheersha bahula Panchami) every year devotees perform all the holy rituals like Panchamrutha abhishekam , pooja, archana and naivaedyam to the Vijayastambha.
Friday, March 21, 2008
Indian philosophical classic
SHRI NYAYA SUDHA OF SRI JAYATIRTHA — Volume III (Second, third and fourth Adhyayas): English rendering by Dr. B. N. K. Sharma; Published by Vishwa Madhwa Maha Parishat, Sri Uttaradi Mutt, Pampa Mahakavi Road, Basavanagudi, Bangalore-560004. Rs. 120.
THE BOOK under review, which is the magnum opus of Sri Jayatirtha, (14th Century A.D.), the celebrated commentator par excellence, of the Dvaitha Vedanta School, occupies a unique position among the great Indian philosophical classics.
This work is an exhaustive and detailed commentary on the Anuvyakhyana of Sri Madhwa, the founder of the Dvaita School of Philosophy, which in its turn, is a gloss on the Brahma Sutras. Sumadhvavijaya records that Madhwa wrote Anuvyakhyana at the request of his disciples, in addition to his original Brahma Sutra Bhashya to cover in great depth all the finer and esoteric points of his philosophy, which could only be briefly touched upon in the original Bhashya for contextual reasons.
It is universally admitted in the Dvaita tradition that the depth and breadth of the philosophical ocean of Tatvavada can only be appreciated with the help of the Nyaya Sudha. In a very attractive and lucid style, Sri Jayatirtha not only presents and strongly defends almost all the important philosophical and epistemological issues from the Dvaita point of view, but also severely criticises other major philosophical systems of this country such as the Bauddha, Jaina, Nyaya-Vaisesika, Bhatta-Prabhakara Mimamsa, Advaita and Visishtadvaita.
Thus, in the Dvaita tradition, the work is held in very high esteem and it is believed that scholarship in Dvaita Vedanta is incomplete without a thorough study of this monumental work.
The present volume by Mahamahopadhyaya Dr. B.N.K. Sharma, the internationally reputed scholar in Dvaita Vedanta, is an abridged English rendering of the last three chapters of the Nyaya Sudha, namely Avirodha-adhyaya, Sadhana-adhyaya and Phala-adhyaya.
Dr. Sharma, whose outstanding contribution to the studies in Dvaita Vedanta, has enabled the system to earn its rightful place among the Indian philosophical systems in the present time, has brought out the essence of the Samanvaya adhyaya of the Nyaya Sudha in the first two volumes.
As in his earlier two volumes, here also he has brought out the essence of the work in a manner, which can be aptly described as marvellous.
However, it seems he was constrained to finish the work in a relatively small gloss as is evident from the fact that while he devoted two volumes to discuss the points made in the Samanvaya adhyaya, he has covered the whole of the remaining three chapters in just one volume, in just 110 pages.
But, this has not seriously detracted from the value of his contribution, as he brings to full play his own mastery of the subject, erudition, conviction, great devotion to the lineage of Madhwacharya and authority on a difficult subject.
One wishes that a more detailed explanatory effort would be available in course of time. Nevertheless, what has been summarised and discussed in this small volume, is sufficient to throw light on the important points discussed in the Anuvyakhyana and Nyaya Sudha and to arouse our curiosity about the original text. The author is well known for his penchant in highlighting the original contribution of Madhwa and Jayatirtha to Indian philosophy.
In the present work also, he has shown as to how Madhwa and Jayatirtha not only stand apart from the other philosophers of this country due to the originality of their interpretations, but have also successfully given a total, consistent system with wide spread roots based not only on Upanishads, but on Vedas themselves, supplemented by Smrithi literature.
Citing the interpretation of the first Sutra of Smrtyadhikarana, he shows as to how the gloss of Madhwa on this adhikarana and also the commentary thereon by Jayatirtha makes the Sutra "Smrtyanavakasha... " more effective in presenting the Purvapaksha and Siddhanta which otherwise would appear to be equally strong.
Again, in the next adhikarana called "Na-vilakshanatvadhikarana" which is considered as an important one, as this, according to Madhwa, upholds by various means, the self-validity of Vedas — the absolutely basic foundation for the later development of philosophical thoughts, implicitly accepted by all Vedanta schools.
In this adhikarana, Madhwa makes a presentation of epistemology, from the Dvaita point of view. Dr. Sharma here draws our attention to the contribution of Madhwa in upholding the validity of Smrithi (recollection).
Madhwa anticipates and convincingly answers the objections raised by some modern philosophers as to how the cessation of the previous state could be the object of memory.
In these three chapters Madhwa and Jayatirtha discuss many interesting and core metaphysical issues such as, Bimba-Pratibimba relation and the Amsha-Amshi relation between the Jivas and Brahman, the agency of the Jivas, the nature of Bhakti, the nature of Moksha etc.
Dr. Sharma, though very brief, has been successful in highlighting the unique contribution of the Dvaita School on these issues. The scholarly preface and appendices, particularly the one, which sheds new light on Acintya bhedaabhedavada of Gaudiya Vaishnavism vis-à-vis Madhwa view, have enhanced the value of the volume.
One wishes that it could have been more detailed. But, Dr. Sharma's contribution is still very useful to the serious students of Tatvavada, to be used as an authoritative source for reference material to be supplemented by the original quotations and glosses for an in-depth examination or study.
-Prof D. PRAHLADA CHAR
Fromer Vice Chancellor SV Samskruta vidya peetham Tirupathi
Courtesy : THE HINDU Tuesday, May 21, 2002
THE BOOK under review, which is the magnum opus of Sri Jayatirtha, (14th Century A.D.), the celebrated commentator par excellence, of the Dvaitha Vedanta School, occupies a unique position among the great Indian philosophical classics.
This work is an exhaustive and detailed commentary on the Anuvyakhyana of Sri Madhwa, the founder of the Dvaita School of Philosophy, which in its turn, is a gloss on the Brahma Sutras. Sumadhvavijaya records that Madhwa wrote Anuvyakhyana at the request of his disciples, in addition to his original Brahma Sutra Bhashya to cover in great depth all the finer and esoteric points of his philosophy, which could only be briefly touched upon in the original Bhashya for contextual reasons.
It is universally admitted in the Dvaita tradition that the depth and breadth of the philosophical ocean of Tatvavada can only be appreciated with the help of the Nyaya Sudha. In a very attractive and lucid style, Sri Jayatirtha not only presents and strongly defends almost all the important philosophical and epistemological issues from the Dvaita point of view, but also severely criticises other major philosophical systems of this country such as the Bauddha, Jaina, Nyaya-Vaisesika, Bhatta-Prabhakara Mimamsa, Advaita and Visishtadvaita.
Thus, in the Dvaita tradition, the work is held in very high esteem and it is believed that scholarship in Dvaita Vedanta is incomplete without a thorough study of this monumental work.
The present volume by Mahamahopadhyaya Dr. B.N.K. Sharma, the internationally reputed scholar in Dvaita Vedanta, is an abridged English rendering of the last three chapters of the Nyaya Sudha, namely Avirodha-adhyaya, Sadhana-adhyaya and Phala-adhyaya.
Dr. Sharma, whose outstanding contribution to the studies in Dvaita Vedanta, has enabled the system to earn its rightful place among the Indian philosophical systems in the present time, has brought out the essence of the Samanvaya adhyaya of the Nyaya Sudha in the first two volumes.
As in his earlier two volumes, here also he has brought out the essence of the work in a manner, which can be aptly described as marvellous.
However, it seems he was constrained to finish the work in a relatively small gloss as is evident from the fact that while he devoted two volumes to discuss the points made in the Samanvaya adhyaya, he has covered the whole of the remaining three chapters in just one volume, in just 110 pages.
But, this has not seriously detracted from the value of his contribution, as he brings to full play his own mastery of the subject, erudition, conviction, great devotion to the lineage of Madhwacharya and authority on a difficult subject.
One wishes that a more detailed explanatory effort would be available in course of time. Nevertheless, what has been summarised and discussed in this small volume, is sufficient to throw light on the important points discussed in the Anuvyakhyana and Nyaya Sudha and to arouse our curiosity about the original text. The author is well known for his penchant in highlighting the original contribution of Madhwa and Jayatirtha to Indian philosophy.
In the present work also, he has shown as to how Madhwa and Jayatirtha not only stand apart from the other philosophers of this country due to the originality of their interpretations, but have also successfully given a total, consistent system with wide spread roots based not only on Upanishads, but on Vedas themselves, supplemented by Smrithi literature.
Citing the interpretation of the first Sutra of Smrtyadhikarana, he shows as to how the gloss of Madhwa on this adhikarana and also the commentary thereon by Jayatirtha makes the Sutra "Smrtyanavakasha... " more effective in presenting the Purvapaksha and Siddhanta which otherwise would appear to be equally strong.
Again, in the next adhikarana called "Na-vilakshanatvadhikarana" which is considered as an important one, as this, according to Madhwa, upholds by various means, the self-validity of Vedas — the absolutely basic foundation for the later development of philosophical thoughts, implicitly accepted by all Vedanta schools.
In this adhikarana, Madhwa makes a presentation of epistemology, from the Dvaita point of view. Dr. Sharma here draws our attention to the contribution of Madhwa in upholding the validity of Smrithi (recollection).
Madhwa anticipates and convincingly answers the objections raised by some modern philosophers as to how the cessation of the previous state could be the object of memory.
In these three chapters Madhwa and Jayatirtha discuss many interesting and core metaphysical issues such as, Bimba-Pratibimba relation and the Amsha-Amshi relation between the Jivas and Brahman, the agency of the Jivas, the nature of Bhakti, the nature of Moksha etc.
Dr. Sharma, though very brief, has been successful in highlighting the unique contribution of the Dvaita School on these issues. The scholarly preface and appendices, particularly the one, which sheds new light on Acintya bhedaabhedavada of Gaudiya Vaishnavism vis-à-vis Madhwa view, have enhanced the value of the volume.
One wishes that it could have been more detailed. But, Dr. Sharma's contribution is still very useful to the serious students of Tatvavada, to be used as an authoritative source for reference material to be supplemented by the original quotations and glosses for an in-depth examination or study.
-Prof D. PRAHLADA CHAR
Fromer Vice Chancellor SV Samskruta vidya peetham Tirupathi
Courtesy : THE HINDU Tuesday, May 21, 2002
SHREE NYAYA SUDHA OF SRI JAYATIRTHA -- ENGLISH RENDERING VOLUME II
MILTON'S NOBLE words about great books that they constitute the precious life blood of master spirits to be treasured up for a life beyond life is applicable not only to Nyaya Sudha of Jayatirtha but also to the comprehensive exposition in English (in two volumes) of the entire chapter of that work called "Samanvaya Adhyaya'' by Dr. B.N.K. Sharma, an acknowledged authority on Dvaita Vedanta. To put it in one word of Karl H. Potter, Chief Editor, Encyclopaedia of Indian Philosophies, University of Washington (in his foreword to this book): ``As those acquainted with the first part of the present translation will recognise, Prof. Sharma gives here much more than a translation. He has in fact provided what only a master-teacher can provide, an in-depth analysis of the very heart of the work in all its considerable detail.
He is a most lively master-teacher as well, he not only elucidates the meaning of the text, but rebuts those who rush ahead without the proper foundations on which to attempt their task (as his rebuttal of John Plott's opinions illustrates)."
This reviewer, an Advaitin by birth and conviction, was tempted to quote extensively from this volume to prove Potter's point but he has restrained himself from doing it, so that the avid reader may find for himself what ``mighty good reading'' these 300 pages of excellent print make, awakening philosophical interest and taking the attentive reader into the inner shrine of Dvaita thought.
The work unveils the picture of Jayatirtha as a new thinker of the first rank, able to hold his own in controversy with the masters of the reigning school of Sankara's Advaita philosophy and to assert the claims of Madhva school of thought with new power and enviable insight.
Dr. B.N.K. Sharma's exposition in English of Jayatirtha's Nyaya Sudha in these two volumes makes the work a classic that will live like the other works of this distinguished and venerable scholar, stimulating thinkers from time to time to fresh thought.
Author of Above article is Dr. B.N.K. Sharma; Published by Visva Madhwa Mahaparisat, Sri Uttaradi Mutt, Basavanagudi, Bangalore-560004. Rs. 150.
He is a most lively master-teacher as well, he not only elucidates the meaning of the text, but rebuts those who rush ahead without the proper foundations on which to attempt their task (as his rebuttal of John Plott's opinions illustrates)."
This reviewer, an Advaitin by birth and conviction, was tempted to quote extensively from this volume to prove Potter's point but he has restrained himself from doing it, so that the avid reader may find for himself what ``mighty good reading'' these 300 pages of excellent print make, awakening philosophical interest and taking the attentive reader into the inner shrine of Dvaita thought.
The work unveils the picture of Jayatirtha as a new thinker of the first rank, able to hold his own in controversy with the masters of the reigning school of Sankara's Advaita philosophy and to assert the claims of Madhva school of thought with new power and enviable insight.
Dr. B.N.K. Sharma's exposition in English of Jayatirtha's Nyaya Sudha in these two volumes makes the work a classic that will live like the other works of this distinguished and venerable scholar, stimulating thinkers from time to time to fresh thought.
Author of Above article is Dr. B.N.K. Sharma; Published by Visva Madhwa Mahaparisat, Sri Uttaradi Mutt, Basavanagudi, Bangalore-560004. Rs. 150.
ಶ್ರೀರಾಘವೇಂದ್ರ ತೀರ್ಥಾವಲೋಕನ - ಭಾಗ ೧
ಪೀಠಿಕೆ
:೧) ಹುಟ್ಟು-ಸಾವುಗಳ ಮಧ್ಯದ ಜೀವಿ ಬದುಕು ಸುಸಂಸ್ಕೃತವಾಗಿ ಸಮೃದ್ಧಧವಾಗಿರಬೇಕು. ಜೀವನದ ಪ್ರತಿಕ್ಷಣ ಸುಸಂಸ್ಕೃತವಾದರೆ, ಜೀವನವೇ ಒಂದು ಯಜ್ಞಮಯವಾಗುವುದು. ಅದಕ್ಕಾಗಿ ಬದುಕು ಉನ್ನತ ಮೌಲ್ಯಗಳ ಮೇಲೆ ಆಧಾರವಾಗಿರಬೇಕು. ಹಾಗಿಲ್ಲದಿದ್ದರೆ ಅದೇ ಬದುಕಿನಲ್ಲಿ ದುಷ್ಟಪರಿಣಾಮ ಉಂಟಾಗಿ ಅಧಃ ಪತನವಾಗುವುದು. "ವೇದ ಏವ ದ್ವಿಜಾತೀನಾಂ ನಿಶ್ರೇಯಸ್ಕರಃ ಪರಃ" ಎಂಬಂತೆ ವೇದೋಕ್ತ ಧರ್ಮ ಕರ್ಮಾಚರಣೆಗಳು ಮುಖ್ಯ ತಳಹದಿಯಾಗಬೇಕು. ಈ ವಿಧ ವಿಹಿತ ವೇದೋಕ್ತ ವರ್ಣಾಶ್ರಮ ಸರ್ವಕಾರ್ಯಗಳೂ ಜೀವಿಯ ಆಧ್ಯಾತ್ಮ ಸಿದ್ಧಿಗೆ ಕಾರಣವಾಗುತ್ತದೆ. "ವೇದಶಾಸ್ತ್ರಾತ್ಪರಂ ನಾಸ್ತಿ ನ ದೇವೋ ಕೇಶವಾತ್ಪರಃ " ಜಗತ್ತಿಗೆ ಹಿತವನ್ನು ಬೋಧಿಸುವ ವಿಷಯದಲ್ಲಿ ವೇದಶಾಸ್ತ್ರಗಳಿಗಿಂತಲೂ ಉತ್ಕೃಷ್ಟವಾದವು ಬೇರೆ ಇಲ್ಲ. ಚರಾಚರಾತ್ಮಕವಾದ ಜಗತ್ತಿನ ಎಲ್ಲ ಕಾಲಗಳ - ಎಲ್ಲ ವಿಚಾರಗಳನ್ನೂ ಸ್ಫುಟವಾಗಿ ನಿರೂಪಿಸುತ್ತವೆ. ಈ ಭಾವದಿಂದಲೇ ಮನುಗಳು "ಭೂತಂ ಭವ್ಯಂ ಭವಿಷ್ಯಂ ಚ ಸರ್ವಂ ವೇದಾತ್ಪ್ರಸಿದ್ಧ್ಯತಿ" ಎಂದಿದ್ದಾರೆ. ೨) ಮತ, ಪಂಥ, ಧರ್ಮ ಇತ್ಯಾದಿಗಳು ಬಹು ಪ್ರಾಚೀನ ಕಾಲದಿಂದಲೂ ಬಳಕೆಯಲ್ಲಿ ಬಂದಂಥವುಗಳು. ಕಾಲಕಾಲಕ್ಕೆ ಅವುಗಳಾ ಬಗ್ಗೆ ಅರ್ಥವ್ಯತ್ಯಾಸಗಳು ಕಂಡುಬಂದು, ಧರ್ಮವನ್ನು ಮತವೆಂತಲೂ, ಮತವನ್ನು ಧರ್ಮವೆಂತಲೂ ಹೇಳುವ ಪರಿಪಾಠ ನಮ್ಮಲ್ಲಿ ಬಂದಿದೆ. ಆದರೆ ವಿಚಾರವಂತರಿಗೆ ಧರ್ಮವೆಂಬುದು ಸಾರ್ವಕಾಲಿಕ ನಿತ್ಯಸತ್ಯದ ವ್ಯವಸ್ಥೆ ಎಂದು ಕಂಡುಬರುತ್ತದೆ. ವೇದಗಳಾದರೋ ಈ ಜಗತ್ತಿನ ಸೃಷ್ಟಿಕರ್ತನಾದ ಪರಬ್ರಹ್ಮನನ್ನು ಧರ್ಮನೆಂದೇ ಕರೆಯುತ್ತದೆ. ಜಗತ್ತಿನ ವ್ಯವಸ್ಥಿತ ಕ್ರಮವನ್ನು ಮಾಡುವುದರಿಂದಲೂ ಅವನು ಧರ್ಮನೆನಿಸುವನು. ಅದೇ ಜಗತ್ತಿನ ಪ್ರತಿಷ್ಠೆಗೆ ಕಾರಣ. ಇದನ್ನೇ ವೇದವು "ಧರ್ಮೋ ಹಿ ಜಗತಃ ಪ್ರತಿಷ್ಠಾ" ಎಂದಿದೆ. ಧರ್ಮವು ಸಕಲಕ್ಕೂ ಆಧಾರವಾಗಿದೆ. "ಸರ್ವಂ ಧರ್ಮೇ ಪ್ರತಿಷ್ಟಿತಂ" ಹಾಗೂ "ವೇದಾದ್ಧರ್ಮೋ ಹಿ ನಿರ್ಬಭೌ" ಈ ಧರ್ಮವೂ ವೇದದಿಂದಲೇ ಆವಿರ್ಭವಿಸಿರುವುದು. "ಧರ್ಮ ಜಿಜ್ಞಾಸಮಾನಾನಾಂ ಪ್ರಮಾಣಂ ಪರಮಂ ಶ್ರುತಿಃ" ಈ ಧರ್ಮ ಸ್ವರೂಪವನ್ನು ಸೂಕ್ಷ್ಮವಾಗಿ ತಿಳಿಯಲೂ ಸಹ ವೇದವೇ ಆಧಾರವಾಗಿದೆ. ಹೀಗಿದ್ದರೂ ಸಾಮಾನ್ಯವಾಗಿ ಲೋಕದಲ್ಲಿ ಆಚಾರ-ವಿಚಾರ-ವ್ಯವಹಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತ ಎಂಬ ವಿಧಾನಗಳಲ್ಲಿ ಈ ಧರ್ಮವು ರೂಪಗೊಂಡು, ಧರ್ಮಶಾಸ್ತ್ರಗ್ರಂಥಗಳಲ್ಲಿ ಸ್ಮೃತಿರೂಪಾಗಿ ಕಂಡು ಬರುವುದು. ಆಚಾರವು ವೈಯುಕ್ತಿಕವಾದದ್ದು. ವ್ಯವಹಾರವು ಸಾಮಾಜಿಕವಾದದ್ದು. ವಿಚಾರವು ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮ. ಇವುಗಳ ಕರ್ತವ್ಯದಲ್ಲಿ ಲೋಪ ಬಂದರೆ ಪ್ರಾಯಶ್ಚಿತ್ತವೆಂಬುದು ಉಕ್ತವಾಗಿದೆ. ಆದರೆ ಆಚಾರಕ್ಕೆ ಹಿನ್ನೆಲೆಯಾಗಿ ಯಾವಾಗಲೂ ಒಂದು ವಿಚಾರವಿರುವುದು. ಈ ವಿಚಾರಗಳ ಹಿನ್ನೆಲೆಯೇ ಶೃತಿಗಳು. ಶ್ರುತಿ-ಸ್ಮೃತಿ-ಸದಾಚಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತಾದಿ ವಿಚಾರಸರಣಿಯಲ್ಲಿ ಬೆಳೆದು ಬಂದ ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮಗಳೇ ವೈದಿಕಧರ್ಮಗಳೆನಿಸಿವೆ. ಈ ವಿಧ ಸರಣಿ ಇಲ್ಲದ ಧರ್ಮಗಳು ಅವೈದಿಕ ಧರ್ಮಗಳು.
This is an article written by Ma.Sha.Sam. Sri Pushkaraprasadacharya and posted by Mantralayam blog
Courtesy - Mantralayam blog
:೧) ಹುಟ್ಟು-ಸಾವುಗಳ ಮಧ್ಯದ ಜೀವಿ ಬದುಕು ಸುಸಂಸ್ಕೃತವಾಗಿ ಸಮೃದ್ಧಧವಾಗಿರಬೇಕು. ಜೀವನದ ಪ್ರತಿಕ್ಷಣ ಸುಸಂಸ್ಕೃತವಾದರೆ, ಜೀವನವೇ ಒಂದು ಯಜ್ಞಮಯವಾಗುವುದು. ಅದಕ್ಕಾಗಿ ಬದುಕು ಉನ್ನತ ಮೌಲ್ಯಗಳ ಮೇಲೆ ಆಧಾರವಾಗಿರಬೇಕು. ಹಾಗಿಲ್ಲದಿದ್ದರೆ ಅದೇ ಬದುಕಿನಲ್ಲಿ ದುಷ್ಟಪರಿಣಾಮ ಉಂಟಾಗಿ ಅಧಃ ಪತನವಾಗುವುದು. "ವೇದ ಏವ ದ್ವಿಜಾತೀನಾಂ ನಿಶ್ರೇಯಸ್ಕರಃ ಪರಃ" ಎಂಬಂತೆ ವೇದೋಕ್ತ ಧರ್ಮ ಕರ್ಮಾಚರಣೆಗಳು ಮುಖ್ಯ ತಳಹದಿಯಾಗಬೇಕು. ಈ ವಿಧ ವಿಹಿತ ವೇದೋಕ್ತ ವರ್ಣಾಶ್ರಮ ಸರ್ವಕಾರ್ಯಗಳೂ ಜೀವಿಯ ಆಧ್ಯಾತ್ಮ ಸಿದ್ಧಿಗೆ ಕಾರಣವಾಗುತ್ತದೆ. "ವೇದಶಾಸ್ತ್ರಾತ್ಪರಂ ನಾಸ್ತಿ ನ ದೇವೋ ಕೇಶವಾತ್ಪರಃ " ಜಗತ್ತಿಗೆ ಹಿತವನ್ನು ಬೋಧಿಸುವ ವಿಷಯದಲ್ಲಿ ವೇದಶಾಸ್ತ್ರಗಳಿಗಿಂತಲೂ ಉತ್ಕೃಷ್ಟವಾದವು ಬೇರೆ ಇಲ್ಲ. ಚರಾಚರಾತ್ಮಕವಾದ ಜಗತ್ತಿನ ಎಲ್ಲ ಕಾಲಗಳ - ಎಲ್ಲ ವಿಚಾರಗಳನ್ನೂ ಸ್ಫುಟವಾಗಿ ನಿರೂಪಿಸುತ್ತವೆ. ಈ ಭಾವದಿಂದಲೇ ಮನುಗಳು "ಭೂತಂ ಭವ್ಯಂ ಭವಿಷ್ಯಂ ಚ ಸರ್ವಂ ವೇದಾತ್ಪ್ರಸಿದ್ಧ್ಯತಿ" ಎಂದಿದ್ದಾರೆ. ೨) ಮತ, ಪಂಥ, ಧರ್ಮ ಇತ್ಯಾದಿಗಳು ಬಹು ಪ್ರಾಚೀನ ಕಾಲದಿಂದಲೂ ಬಳಕೆಯಲ್ಲಿ ಬಂದಂಥವುಗಳು. ಕಾಲಕಾಲಕ್ಕೆ ಅವುಗಳಾ ಬಗ್ಗೆ ಅರ್ಥವ್ಯತ್ಯಾಸಗಳು ಕಂಡುಬಂದು, ಧರ್ಮವನ್ನು ಮತವೆಂತಲೂ, ಮತವನ್ನು ಧರ್ಮವೆಂತಲೂ ಹೇಳುವ ಪರಿಪಾಠ ನಮ್ಮಲ್ಲಿ ಬಂದಿದೆ. ಆದರೆ ವಿಚಾರವಂತರಿಗೆ ಧರ್ಮವೆಂಬುದು ಸಾರ್ವಕಾಲಿಕ ನಿತ್ಯಸತ್ಯದ ವ್ಯವಸ್ಥೆ ಎಂದು ಕಂಡುಬರುತ್ತದೆ. ವೇದಗಳಾದರೋ ಈ ಜಗತ್ತಿನ ಸೃಷ್ಟಿಕರ್ತನಾದ ಪರಬ್ರಹ್ಮನನ್ನು ಧರ್ಮನೆಂದೇ ಕರೆಯುತ್ತದೆ. ಜಗತ್ತಿನ ವ್ಯವಸ್ಥಿತ ಕ್ರಮವನ್ನು ಮಾಡುವುದರಿಂದಲೂ ಅವನು ಧರ್ಮನೆನಿಸುವನು. ಅದೇ ಜಗತ್ತಿನ ಪ್ರತಿಷ್ಠೆಗೆ ಕಾರಣ. ಇದನ್ನೇ ವೇದವು "ಧರ್ಮೋ ಹಿ ಜಗತಃ ಪ್ರತಿಷ್ಠಾ" ಎಂದಿದೆ. ಧರ್ಮವು ಸಕಲಕ್ಕೂ ಆಧಾರವಾಗಿದೆ. "ಸರ್ವಂ ಧರ್ಮೇ ಪ್ರತಿಷ್ಟಿತಂ" ಹಾಗೂ "ವೇದಾದ್ಧರ್ಮೋ ಹಿ ನಿರ್ಬಭೌ" ಈ ಧರ್ಮವೂ ವೇದದಿಂದಲೇ ಆವಿರ್ಭವಿಸಿರುವುದು. "ಧರ್ಮ ಜಿಜ್ಞಾಸಮಾನಾನಾಂ ಪ್ರಮಾಣಂ ಪರಮಂ ಶ್ರುತಿಃ" ಈ ಧರ್ಮ ಸ್ವರೂಪವನ್ನು ಸೂಕ್ಷ್ಮವಾಗಿ ತಿಳಿಯಲೂ ಸಹ ವೇದವೇ ಆಧಾರವಾಗಿದೆ. ಹೀಗಿದ್ದರೂ ಸಾಮಾನ್ಯವಾಗಿ ಲೋಕದಲ್ಲಿ ಆಚಾರ-ವಿಚಾರ-ವ್ಯವಹಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತ ಎಂಬ ವಿಧಾನಗಳಲ್ಲಿ ಈ ಧರ್ಮವು ರೂಪಗೊಂಡು, ಧರ್ಮಶಾಸ್ತ್ರಗ್ರಂಥಗಳಲ್ಲಿ ಸ್ಮೃತಿರೂಪಾಗಿ ಕಂಡು ಬರುವುದು. ಆಚಾರವು ವೈಯುಕ್ತಿಕವಾದದ್ದು. ವ್ಯವಹಾರವು ಸಾಮಾಜಿಕವಾದದ್ದು. ವಿಚಾರವು ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮ. ಇವುಗಳ ಕರ್ತವ್ಯದಲ್ಲಿ ಲೋಪ ಬಂದರೆ ಪ್ರಾಯಶ್ಚಿತ್ತವೆಂಬುದು ಉಕ್ತವಾಗಿದೆ. ಆದರೆ ಆಚಾರಕ್ಕೆ ಹಿನ್ನೆಲೆಯಾಗಿ ಯಾವಾಗಲೂ ಒಂದು ವಿಚಾರವಿರುವುದು. ಈ ವಿಚಾರಗಳ ಹಿನ್ನೆಲೆಯೇ ಶೃತಿಗಳು. ಶ್ರುತಿ-ಸ್ಮೃತಿ-ಸದಾಚಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತಾದಿ ವಿಚಾರಸರಣಿಯಲ್ಲಿ ಬೆಳೆದು ಬಂದ ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮಗಳೇ ವೈದಿಕಧರ್ಮಗಳೆನಿಸಿವೆ. ಈ ವಿಧ ಸರಣಿ ಇಲ್ಲದ ಧರ್ಮಗಳು ಅವೈದಿಕ ಧರ್ಮಗಳು.
This is an article written by Ma.Sha.Sam. Sri Pushkaraprasadacharya and posted by Mantralayam blog
Courtesy - Mantralayam blog
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