Tenets of Vedic Sanatan Dharma


Devanbhavaytanen te deva bhavayantu vah,
Parasparam bhavayantah shreyah paramvapsythah;

 
Meaning : With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good.

 
Implied meaning : One of the Dharma Siddhantas (tenets of Vedic Sanatan Dharma) is the adopting the spirit of mutual well-being, aim for the state, the loftiest one and that of supreme bliss. God Shree Krushna is expounding one such principle of Dharma here. Varnashram vyavastha (system of classes for doing different kinds of service) and relations between Guru-Shishya (Master-disciple) are based on the same Dharma Siddhanta. One must utilise whichever special ability, or talent one possesses and acquiring an expertise in it, must work for the well-being of the society and the society in turn too, will think about the individual’s welfare, this principle was the basic foundation of the Dharma Siddhanta. Guru should guide the disciple for the latter’s spiritual progress and the disciple must take on the responsibility of the Guru and His mission and His Ashrama. Similarly the king must protect the society from evildoers, must shoulder the responsibilities of efficient administration of the State and the people must follow him and offer a fraction as a tax to the king for his livelihood. The Gruhasthashram ( the institution of Householder ) where the husband provided security to the wife for an entire lifetime and shouldered all the responsibilities pertaining to her and the wife dispensed the duties of being a ideal housewife and helped her husband in acquiring Dharma, Artha (money), Kaam (desire) and Moksha (liberation) also functioned on the same principle of mutual wellbeing . Thus, the society as a whole imbued with the theory of mutual well-being, used to make progress toward supreme well-being. With the passage of time, the importance of Dharma kept receding and selfish, personal interests replaced mutual well-being and as the society kept becoming Nidharmi, disquiet kept spreading to Vyashti (individual) and Samashti (societal) levels at the same rate.
Similarly, for running the cosmos, it was divided into different parts and entrusted to various Shaktis (energies) that we see as divine form, so that we maintain a lofty spiritual emotion and no obstacles are encountered in the preservation of nature and running the universe. For instance, for air there is God Varuna, for light, there is Sun God, the responsibility for rain rests with God Indra and while performing a Yadnya (sacrificial deed) making a sacrificial offering for them is the duty of every being so that they remain happy and contented. This signifies that once a divine status which they deserve is given to all the elements responsible for running this universe, we cannot bring harm unto them; however, the devilish industrial revolution within a span of 200 years, has altered the equations of running the universe. Today, we can see the ecological imbalance and the ozone layer stands depleted, the air has been polluted, while some places are grappling with a flood, the society is afflicted by a drought and the rivers that were a symbol of purity, that used to provide water to us like a mother have today been reduced to a drain. All this has happened because we have become Nidharmi (not abide Dharma) and selfish; and this in a way is a symbol of the fury of the deities and the reason for their becoming offended; hence, through proper Dharmaacharan, thinking about the well-being of animate and inanimate world, targeting one’s supreme well-being is the prime Dharma of every human being. Tanuja Thakur

Photo: Scroll down to read in English :<br /><br /><br /><br /><br /><br /> गीता सार :<br /><br /><br /><br /><br /><br /> देवान्भावयतानेन ते देवा भावयन्तु वः ।<br /><br /><br /><br /><br /><br /> परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥<br /><br /><br /><br /><br /><br /> अर्थ : तुम लोग इस यज्ञद्वारा देवताओंको उन्नत करो और वे देवता तुम लोगोंको उन्नत करें। इस प्रकार नि:स्वार्थ भावसे एक दूसरेको उन्नत करते हुए तुम लोग परम कल्याणको प्राप्त हो जाओगे |<br /><br /><br /><br /><br /><br /> भावार्थ : वैदिक सनातन धर्मके धर्मसिद्धांतोंमें एक सिद्धान्त है परस्पर हितकी भावनाको अंगीकार कर सर्वोच्च एवं परमानंदकी स्थितिको साध्य करना | भगवान श्रीकृष्ण यहां ऐसे ही एक धर्मसिद्धांतका प्रतिपादन कर रहे हैं| वर्णाश्रम व्यवस्था, गुरु-शिष्य संबंध इसी धर्मसिद्धांतपर आधारित है | जिसके पास जो विशेष कौशल्य या क्षमता है वह उसमें पारंगत होकर उससे समाजकी भलाई करे और उसके स्थानपर समाज उसके हितके विषयमें सोचेगा, यह तत्त्व, इस धर्मसिद्धांतका मूल आधार था | गुरु शिष्यके आध्यात्मिक प्रगतिके विषयमें मार्गदर्शन करे और शिष्य उनके आश्रम एवं कार्यका उत्तरदायित्व ले, राजा अराजक तत्त्वसे समाजकी रक्षा कर राज्यकी व्यवस्था संभाले और प्रजा अपना अंश मात्र राजाको करके रूपमें देकर उनका संगोपन करे, पति, पत्नीके सुरक्षा एवं सम्पूर्ण जीवन उसके निर्वाहका उत्तरदायितत्व उठाए और पत्नी सुगृहिणीके कर्तव्यका निर्वाह करते हुए पतिको धर्म, अर्थ, काम, मोक्षमें उसकी सहायता करे | इस प्रकार पूर्ण समाज परस्पर हितकी भावनासे ओत-प्रोत होकर अपने सर्वोच्च कल्याण हेतु अग्रसर रहता था | कालके प्रवाहमें धर्मका महत्त्व कम होता चला गया और परस्पर हितके स्थानको निज स्वार्थने ले लिया और समाज जैसे –जैसे निधर्मी होता चला गया वैसे –वैसे व्यष्टि और समष्टि जीवनमें अशांति फैलती चली गयी|<br /><br /><br /><br /><br /><br /> उसी प्रकार पूरे सृष्टिके संचालन हेतु भिन्न विभागका बंटवारा कर उसे भिन्न शक्तिको सौंप दिया गया है जिसे हम देवरूपमें देखते हैं जिससे कि उनके प्रति उच्च भाव रहे और प्रकृतिका संरक्षण एवं सृष्टिके संगोपनमें कोई बाधा न आए | जैसे वायुके लिए हम वरुण देवता, प्रकाशके लिए सूर्य देवता, वर्षाके लिए इंद्र देवता उत्तरदायी है और यज्ञ करते समय उनके प्रति अर्विभाव अर्पण करना यह प्रत्येक जीव मात्रका कर्तव्य है जिससे कि वे प्रसन्न रहें और अर्थात इस सृष्टिके संचालनके लिए उत्तरदायी सभी तत्त्वोंकों देव रूप देनेसे उनकी हानि हम नहीं कर सकते ; परंतु पैशाचिक औद्योगिक क्रांतिने मात्र २०० वर्षोंमें सृष्टिके संचालनके समीकरणको ही परिवर्तित कर दिया है | आज ओज़ोन कक्ष फट चुका है, वायु प्रदूषित हो चुकी है, कहीं बाढ तो कहीं सूखेसे समाज त्रस्त है और नदियां जो पवित्रताकी प्रतीक बन मां समान हमें जल देती थीं आज नाले समान बन गई हैं, यह सब हमारे निधर्मी एवं स्वार्थी होनेके कारण हो रहा है और एक प्रकारसे देवताके कुपित होनेका प्रकोप एवं संकेत है ! अतः योग्य धर्माचरण कर चर एवं अचर जगतके हितमें सोचते हुए अपना परम कल्याण साध्य करना यह मनुष्य मात्रका धर्म है | </p><br /><br /><br /><br /><br /> <p>Essence of Gita:<br /><br /><br /><br /><br /><br /> देवान्भावयतानेन ते देवा भावयन्तु वः ।<br /><br /><br /><br /><br /><br /> परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥<br /><br /><br /><br /><br /><br /> Devanbhavaytanen te deva bhavayantu vah,<br /><br /><br /><br /><br /><br /> Parasparam bhavayantah shreyah paramvapsythah;<br /><br /><br /><br /><br /><br /> Meaning : With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good.<br /><br /><br /><br /><br /><br /> Implied meaning : One of the Dharma Siddhantas (tents of Vedic Sanatan Dharma) is the adopting the spirit of mutual well-being, aim for the state, the loftiest one and that of supreme bliss. God Shree Krishna is expounding one such principle of Dharma here. Varnashram vyavastha (system of classes for doing different kinds of service) and relations between Guru-Shishya (Master-disciple) are based on the same Dharma Siddhanta. One must utilise whichever special ability, or talent one possesses and acquiring an expertise in it, must work for the well-being of the society and the society in turn too, will think about the individual’s welfare, this principle was the basic foundation of the Dharma Siddhanta. Guru should guide the disciple for the latter’s spiritual progress and the disciple must take on the responsibility of the Guru and His mission and His Ashrama. Similarly the king must protect the society from evildoers, must shoulder the responsibilities of efficient administration of the State and the people must follow him and offer a fraction as a tax to the king for his livelihood. The Gruhasthashram ( the institution of Householder ) where the husband provided security to the wife for an entire lifetime and shouldered all the responsibilities pertaining to her and the wife dispensed the duties of being a ideal housewife and helped her husband in acquiring Dharma, Artha (money), Kaam (desire) and Moksha (liberation) also functioned on the same principle of mutual wellbeing . Thus, the society as a whole imbued with the theory of mutual well-being, used to make progress toward supreme well-being. With the passage of time, the importance of Dharma kept receding and selfish, personal interests replaced mutual well-being and as the society kept becoming Nidharmi, disquiet kept spreading to Vyashti (individual) and Samashti (societal) levels at the same rate.<br /><br /><br /><br /><br /><br /> Similarly, for running the cosmos, it was divided into different parts and entrusted to various Shaktis (energies) that we see as divine form, so that we maintain a lofty spiritual emotion and no obstacles are encountered in the preservation of nature and running the universe. For instance, for air there is God Varuna, for light, there is Sun God, the responsibility for rain rests with God Indra and while performing a Yadnya (sacrificial deed) making a sacrificial offering for them is the duty of every being so that they remain happy and contented. This signifies that once a divine status which they deserve is given to all the elements responsible for running this universe, we cannot bring harm unto them; however, the devilish industrial revolution within a span of 200 years, has altered the equations of running the universe. Today, we can see the ecological imbalance and the ozone layer stands depleted, the air has been polluted, while some places are grappling with a flood, the society is afflicted by a drought and the rivers that were a symbol of purity, that used to provide water to us like a mother have today been reduced to a drain. All this has happened because we have become Nidharmi (not abide Dharma) and selfish; and this in a way is a symbol of the fury of the deities and the reason for their becoming offended; hence, through proper Dharmaacharan, thinking about the well-being of animate and inanimate world, targeting one’s supreme well-being is the prime Dharma of every human being.


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