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The Dharmashastra texts enumerate four sources of Dharma – the precepts in the Vedas, the tradition, the virtuous conduct of those who know the Vedas, and approval of one's conscience (Atmasantushti, self-satisfaction). [77] The Dharmashastra texts include conflicting claims on the sources of dharma.
The text places emphasizes the act of giving (dana) as the essence of dharma, and it elevates yoga and self-perception (atmadarsana) as the highest form of dharma. [18] There are influential differences from the Manu Smriti and earlier Dharma texts, especially with regard to statecraft, the primary of attested documentary evidence in legal ...
The classical system, in the Āśrama Upanishad, the Vaikhanasa Dharmasutra and the later Dharmashastra, presents these as sequential stages of human life and recommends ages for entry to each stage, while in the original system presented in the early Dharmasutras the Asramas were four alternative available ways of life, neither presented as ...
Shastra has a similar meaning to English -logy, e.g. ecology, psychology, meaning scientific and basic knowledge on a particular subject. Examples in terms of modern neologisms include bhautikaśāstra 'physics', rasaśāstra 'chemistry', jīvaśāstra 'biology',
Dharma (/ ˈ d ɑːr m ə /; Sanskrit: धर्म, pronounced ⓘ) is a key concept in the Indian religions of Hinduism, Buddhism, Jainism and Sikhism. [7] The term dharma is considered untranslatable into English (or other European languages); it is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", righteousness or "religious ...
The Dharmasutra is attributed to Apastamba, the founder of a Shakha (Vedic school) of Yajurveda. [2] According to the Hindu tradition, Apastamba was the student of Baudhayana, and himself had a student named Hiranyakesin.
In the first chapter, the significance of collections of words with various meanings is discussed. This includes injunction (vidhi), explanatory passage (arthavada), hymn (mantra), tradition (smriti) etc. In the second chapter, discussions relating to the difference of various rites, refutation of erroneously proofs etc. are held.
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