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Yugadharma

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Concept in Hindu philosophy
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Yugadharma (Sanskrit:युगधर्म,romanized: Yugadharma) is thedharma of an epoch orage inHindu philosophy.[1][2] The concept ofyugadharma is prescribed to be a reflection ofSanatana Dharma, the eternaldharma that transcends the passage of time.[3]

Hindu texts are categorised intoShruti (such as theVedas) regarded as timeless in character, andSmriti (such as theManusmriti), secondary texts that are less authoritative and applicable only for a given period.[4]Sanatana Dharma is based on the Shruti texts, whileyugadharma is based on theSmriti texts.[5]

Literature

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TheBhagavata Purana states that whatevermerit was accrued from the meditation ofVishnu in theSatya Yuga, performing sacrifices in theTreta Yuga, worship in the temple in theDvapara Yuga, would be achieved by chanting the name ofKrishna in the present age of theKali Yuga.[6]

TheVayu Purana states that wheneveryugadharma is not adhered to in a given age, Vishnu incarnates on earth and acts in accordance to the practices of the age.[7]

Interpretations

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The currentyugadharma for the present age called theKali Yuga is debated amongst the traditions of Hinduism.

Gaudiya Vaishnavism

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Adherents ofGaudiya Vaishnavism hold the belief that the congregational dancing, singing, and chanting (japa) of theHare Krishna mantra is theyugadharma to be followed.[8]

Sri Vaishnavism

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Adherents ofSri Vaishnavism hold that the performance ofsharanagati through the ritual calledpanchasamskara is theyugadharma to be followed, according to their interpretation of theVedas. Another important part of theyugadharma cited from scriptural references is the chanting of theAshtakashara mantra and theVishnu Sahasranama.[9] Devotion toVenkateswara, a form of Vishnu, is also regarded to beyugadharma for theKali Yuga.

See also

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References

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  1. ^Prasad, Rajendra (2009).A Historical-developmental Study of Classical Indian Philosophy of Morals. Concept Publishing Company. p. 98.ISBN 978-81-8069-595-7.
  2. ^Easwaran, Eknath (2020-11-10).The Bhagavad Gita for Daily Living: A Verse-by-Verse Commentary: Vols 1–3 (The End of Sorrow, Like a Thousand Suns, To Love Is to Know Me). Nilgiri Press. p. 1113.ISBN 978-1-58638-145-5.
  3. ^Mehta, Rohit (1970).The Call of the Upanishads. Motilal Banarsidass Publ. p. 201.ISBN 978-81-208-0749-5.
  4. ^Mittal, Sushil; Thursby, Gene (2006-04-18).Religions of South Asia: An Introduction. Routledge. p. 37.ISBN 978-1-134-59321-7.
  5. ^Ranganathananda, Swami (2000).Universal Message of the Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Advaita Ashrama (A Publication House of Ramakrishna Math, Belur Math). p. 986.ISBN 978-81-7505-933-7.
  6. ^Bromley, David G.; Shinn, Larry D. (1989).Krishna Consciousness in the West. Bucknell University Press. p. 67.ISBN 978-0-8387-5144-2.
  7. ^Patil, Rajaram D. K. (1973).Cultural History From The Vayu Purana. Motilal Banarsidass Publishers. p. 71.ISBN 978-81-208-2085-2.
  8. ^Haddon, Malcolm (2014). "Contested Genealogies and Cross-Cultural Dynamics in the Hare Krishna Movement". InLewis, James R.; Petersen, Jesper Aa. (eds.).Controversial New Religions (2nd ed.). New York:Oxford University Press. p. 146.ISBN 978-0-19-515682-9.
  9. ^Bryant, Edwin F. (2017-07-11).Bhakti Yoga: Tales and Teachings from the Bhagavata Purana. Farrar, Straus and Giroux. p. 31.ISBN 978-0-374-71439-0.
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