ధర్మం: కూర్పుల మధ్య తేడాలు

In other texts, three sources and means to discover dharma in Hinduism are described. These, according to [[:de:Paul Hacker|Paul Hacker]], are:<ref name=ph79/> First, learning historical knowledge such as Vedas, Upanishads, the Epics and other Sanskrit literature with the help of one's teacher. Second, observing the behavior and example of good people. The third source applies when neither one's education nor example exemplary conduct is known. In this case, "[[atmatusti]]" is the source of dharma in Hinduism, that is the good person reflects and follows what satisfies his heart, his own inner feeling, what he feels driven to.<ref name=ph79>Paul Hacker (1965), "Dharma in Hinduism", ''Journal of Indian Philosophy'', Volume 34, Issue 5, pp. 487–489 (English translated version by Donald R. Davis (2006)).</ref>

 

Some texts of Hinduism outline ''dharma'' for society and at the individual level. Of these, the most cited one is ''[[Manusmriti]]'', which describes the four ''Varnas'', their rights and duties.<ref name=alfh>[[Alf Hiltebeitel]] (2011), ''Dharma: Its Early History in Law, Religion, and Narrative'', {{ISBN|978-0195394238}}, Oxford University Press, pp. 215–227.</ref> Most texts of Hinduism, however, discuss ''dharma'' with no mention of ''Varna'' ([[Caste system in India|caste]]).<ref>Thapar, R. (1995), The first millennium BC in northern India, Recent perspectives of early Indian history, 80–141.</ref> Other dharma texts and Smritis differ from Manusmriti on the nature and structure of Varnas.<ref name=alfh/> Yet, other texts question the very existence of varna. [[Bhrigu]], in the Epics, for example, presents the theory that dharma does not require any varnas.<ref>Thomas R. Trautmann (1964), "On the Translation of the Term Varna", ''Journal of the Economic and Social History of the Orient'', Vol. 7, No. 2 (Jul., 1964), pp. 196–201.</ref> In practice, medieval India is widely believed to be a socially stratified society, with each social strata inheriting a profession and being endogamous. Varna was not absolute in Hindu dharma; individuals had the right to renounce and leave their Varna, as well as their [[Ashrama (stage)|asramas]] of life, in search of moksa.<ref name=alfh/><ref>see:

* Van Buitenen, J. A. B. (1957). "Dharma and Moksa". ''Philosophy East and West'', Volume 7, Number 1/2 (April – July 1957), pp. 38–39