Vratas depicted in the Gangajala (study)
by Maitreyee Goswami | 2018 | 55,000 words
This page relates 鈥楢ims and objectives of Dharmashastra鈥� of the study dealing with the Vratas (vows) depicted in the Gangajala鈥攁 Smriti-Nibandha, i.e., a text belonging to the Kamarupa School of Dharma-shastra literature which deals with social topics, religious rites and local traditions. The term Vrata refers to ritual vows aimed at spiritual and moral purification. This essay explores its socio-religious implications reflecting medieval Assam.
Go directly to: Footnotes.
Part 2 - Aims and objectives of 顿丑补谤尘补艣腻蝉迟谤补
The objective of 顿丑补谤尘补艣腻蝉迟谤补 is to regulate man鈥檚 works and his activities as a member of a society. It aims at bringing the all-round development of man through his deeds so that he could attain highest goodness and liberation from rebirth in the life. With a view to meet this end, the 痴颈峁ａ箛耻蝉尘峁泃颈 questions a householder about the three processes with the help of which he acquires his wealth. These processes are鈥�艣耻办濒补 (white money), 艣腻惫补濒补 (mixed money), asita (black money). The objective of 顿丑补谤尘补艣腻蝉迟谤补 is to encourage people to practice 艣耻办濒补 type only leaving the other two as offensive elements. A man who acquires his property by means of 艣耻办濒补 type, it will bestow upon him goodness in the present life and liberate him from the cycle of rebirth. On the contrary, who does not follow the objectives i.e., teachings of 顿丑补谤尘补艣腻蝉迟谤补 will face sufferings. Precisely he who follows 艣腻产补濒补 type, has to reborn again as human beings subject to sufferings and lastly the followers of asita class, i.e., who were doing unlawful activities, has to live a life of a beast. Therefore, the 顿丑补谤尘补艣腻蝉迟谤补 advise people to practice virtuous life to attain happiness and the highest end or liberation after this life.[1]
Besides, these 艣腻蝉迟谤补蝉 encourage people to realize the four ends of human life-the dharma, artha, 办腻尘补, and 尘辞办峁. It should be noted that, the dharma i.e., the first 辫耻谤耻峁Ｄ乺迟丑补 as pointed out in the 顿丑补谤尘补艣腻蝉迟谤补 is the final step towards attaining the realization of the ultimate end. By the dictum of the 顿丑补谤尘补艣腻蝉迟谤补 righteous persons can enjoy a desireless state in his life. It encourages him to select spiritual beatitude i.e., 艣谤别测补岣� than to worldly desired object i.e., 辫谤别测补岣�.
The objective of 顿丑补谤尘补艣腻蝉迟谤补 from the stand point of 碍补迟丑辞辫补苍颈峁诲 颈蝉鈥�
鈥楶eople who is calm, unperturbed and judicious, who could detect the good from the bad, could earn merit to attain liberation i.e., 惭辞办峁. On the other hand, he i.e., 尘补苍诲补岣� who is longing for mundane pleasures i.e., 辫谤别测补岣� may attain it, but this is beyond the aim of 顿丑补谤尘补艣腻蝉迟谤补 鈥�[2]
Propagation of humanistic ideals is one of the objectives of 顿丑补谤尘补艣腻蝉迟谤补 This is because humanity is the greatest religion which every person living on this earth should follow. One should encourage it for peace from inside. Peace will be humanity鈥檚 greatest achievement. It is only possible when everyone feels peace and contentment within himself. The 顿丑补谤尘补艣腻蝉迟谤补 urge people to practice these theosophical teachings in their lives. Both the 艢谤耻迟颈 and 厂尘峁泃颈 will carry fame to them in this mundane world but accomplishment of liberation in the next life.[3] To attain the summum bonum, the 顿丑补谤尘补艣腻蝉迟谤补 suggests a person to be free from three debts viz., debts to gods, sages and fathers. Only after becoming debtless, a person becomes qualified for attaining liberation. But if it is not done so, then it will not be possible for such a person to get salvation. Hence the objectives of 顿丑补谤尘补艣腻蝉迟谤补 is to make the person free from debts and then to aim at attainment of liberation.[4]
The Gautama 诲丑补谤尘补蝉奴迟谤补 advocates that the cultivation of inner ethical virtues such as perseverance, forbearance, kindness to all along with observance of religious and ethical life in everyday life are the objectives of 顿丑补谤尘补艣腻蝉迟谤补 [5]
When a person is accustomed to follow these virtues regularly the doctrine of Karma will assert him good results. The popular proverb that 鈥楳an is the architect of his own fate鈥� is a just precept to support the above objective of the 顿丑补谤尘补艣腻蝉迟谤补 The doctrine of 顿丑补谤尘补艣腻蝉迟谤补 encourages people to harness the merits of karma with a view to achieve both the ends, enjoyment and complete bliss.[6]
Therefore the objective of 顿丑补谤尘补艣腻蝉迟谤补 must not be effected at any cost. Again, a person who violates justice and the principles of dharma, will certainly destroy himself. On the other hand, who protects virtue, it will not only protect him, but will promise him immense happiness and liberation in the next world.
Footnotes and references:
[2]:
艣reya艣ca preya艣ca manu峁ametat tau sa峁僷ar墨tya vivinakti 诲丑墨谤补岣�/
艣reyo hi dh墨ro'bhipreyaso v峁涐箛墨te preyo mando yogak峁m膩d v峁涐箛墨te // 碍补迟丑辞辫补苍颈峁诲, i.2.2
[3]:
艣谤耻迟颈蝉尘峁泃测耻诲颈迟补峁� 诲丑补谤尘补峁� anuti峁n hi 尘腻苍补惫补岣�/
iha k墨rtimv膩pnoti pretya c膩nuttama峁� sukham// 惭补苍耻蝉补峁僪颈迟腻 , ii.9
[4]:
峁涐箛膩nit峁沶i ap膩k峁涐梗ya manomok峁 nive艣ayet/
tr墨峁噛a p膩k峁泃ya 尘辞办峁m tu sevam膩no vrayatyadha岣�//
Ibid., 6.2
[5]:
Gautama 诲丑补谤尘补蝉奴迟谤补, 8.20-23