Tag Kshatriya

What Is Dharma, Righteousness Hinduism

There are certain Dharmas which are constant, like Truth,Compassion.

The Dharma of a Brahmana is at variance with that of a Kshatriya;when insulted or provoked a Kshatriya must attack, a Brahmin must bear with them.

Keeping quiet when speaking the Truth is sometimes called Dharma.

Dharma varies according to the stages of Life,Brahmachari's is different from Gruhasha and Gruhstha’s is different form Vanaprastha for identical situations.

So much so Lord Krishna says it vey difficult to say what Dharma is even for a very leaned man(Bhagavad Gita)

Yet there is a reasonably detailed description of what Dharma is in in Bruhat Purana.

‘ sathyam Dhaya thataha santhirahimsa cheti keerthitha,

Dharmasyaavayavaastha chatvaarah poornatham gatha.

Twelve different forms of Sathya (Truth).

‘Amityavachanam satyam Sweekaarapradhipaalanam,

Priyavaakyam kuroh Seva Dhrdam chaiva vrataham Kruham’

Aasthikyam Saadhusangasya Pitur maathu piyankarah

Suchithvam,dwividam chaiva hreerasanchaya eva Cha’

1.Amitavachanam-not speaking that which is not true.

2.Sathyam-Truth,Not speaking a fact is different from speaking the fact as it is.

3.Sweekaarapradhipaalanam-Completing what one has undertaken to do.

4.Priyavaakayam-Speaking what is pleasing.

5.Kurror Seva-Serving the elders.

6.Dhrudam cha Eva vrtham Krutham-if one takes a vow, it has to be completed.

Manu Smriti ,Who A Brahmin Is How To Learn Veda

I have devoted some posts on this subject.

I have been asked by email the Manu Smriti's stand on Brahmins and the discipline needed to learn the Vedas.

Laws of Manu
Manu Smriti.
I am reproducing aversion of Manu Smriti on this and you may read the Full Text in the Link.

You would find details on this and also on Naming of Children and a host of information.

Manu Smriti, Chapter II.

1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.

2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.

3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.

4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.