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Dharma (Samskrit : धर्मः) is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of man-kind. It is considered the greatest and the most valuable contribution to humanity by [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]].<ref name=":3">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref> Every form of life has its dharma, which is the law of its being. Thus, Dharma or virtue is conformity with the truth of things while, [[Adharma (अधर्मः)|adharma]] or vice is opposition to it.<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>

Dharma (Samskrit : धर्मः) is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of man-kind. It is considered the greatest and the most valuable contribution to humanity by [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]].<ref name=":3">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref> Every form of life has its dharma, which is the law of its being. Thus, Dharma or virtue is conformity with the truth of things while, [[Adharma (अधर्मः)|adharma]] or vice is opposition to it.<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.  

Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.  

Therefore, the source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflict of interests among individuals.  

Therefore, the source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflict of interests among individuals. Further, it was found that kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as

 

* krodha (क्रोधः । anger),

Further, it was found that kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as krodha (क्रोधः । anger), moha (मोहः । passion), lobha (लोभः । greed), mada (मदः । infatuation) and matsarya (मात्सर्यम् । enmity). These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.

* moha (मोहः । passion),

* lobha (लोभः । greed),

* mada (मदः । infatuation) and

* matsarya (मात्सर्यम् । enmity).

These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.  

In fact, every civil or criminal injury caused by an individual to other individuals or society is traceable to one or more of the six enemies acting alone or in combination. This inherent weakness of human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /><blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.,  

In fact, every civil or criminal injury caused by an individual to other individuals or society is traceable to one or more of the six enemies acting alone or in combination. This inherent weakness of human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /><blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.,  

# Manodanda - control over his thoughts  

# Manodanda - control over his thoughts  

# Kayadanda - control over his body  

# Kayadanda - control over his body  

He who exercises these three controls with respect to all created beings and wholly subdues desire and wrath, assuredly gains complete success in his life.

He who exercises these three controls with respect to all created beings and wholly subdues desire and wrath, assuredly gains complete success in his life.

For instance, scientific inventions which are intended to be a boon to humanity are becoming a curse. The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact, this should be the most fundamental education imparted to individuals right from their childhood. It is by such education only that the character of an individual can be moulded so that he lives a useful, purposeful and honest life which gives him real happiness and enables him to devote his time, energy and capacities to the service of other human beings and prevents him from exploiting others for selfish ends. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.<ref name=":3" />

For instance, scientific inventions which are intended to be a boon to humanity are becoming a curse. The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact, this should be the most fundamental education imparted to individuals right from their childhood. It is by such education only that the character of an individual can be moulded so that he lives a useful, purposeful and honest life which gives him real happiness and enables him to devote his time, energy and capacities to the service of other human beings and prevents him from exploiting others for selfish ends. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.<ref name=":3" />

This consequence is natural: powerful individuals with uncontrolled Kama and in disregard for Dharma oppress the weak and severely injure the society with their actions. Bhishma tells Yudhishtira, after the [[Mahabharata (महाभारतम्)|Mahabharata]] war, that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and few strong individuals started flouting Dharma, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />

This consequence is natural. Powerful individuals with uncontrolled Kama and in disregard for Dharma oppress the weak and severely injure the society with their actions. Bhishma tells Yudhishtira, after the [[Mahabharata (महाभारतम्)|Mahabharata]] war, that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and few strong individuals started flouting Dharma, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />

== धर्मविस्तृतिः ॥ Scope of Dharma ==

== धर्मविस्तृतिः ॥ Scope of Dharma ==

Dharma is a Sanskrit expression of the widest import. It has a wide variety of meanings. A few of them would enable us to understand the range of that expression.<ref name=":3" /> For instance, the word 'Dharma' is used to mean  

As expressed before, Dharma is a Sanskrit expression of the widest import. It has a wide variety of meanings. And few of them enable us to understand the range of that expression.<ref name=":3" /> For instance, the word 'Dharma' is used to mean  

# The Principles of Justice (न्यायः | Nyaya)  

# The Principles of Justice (न्यायः | Nyaya)  

# What is right in a given circumstance  

# What is right in a given circumstance  

# Natural qualities or characteristics or properties of living beings and things  

# Natural qualities or characteristics or properties of living beings and things  

# Duty towards oneself, family, community, country, and the world at large.

# Duty towards oneself, family, community, country, and the world at large.

# Law as also constitutional law.

# Law, as also constitutional law.

# The principle on the foundation of which a society stands.<ref name=":3" /><ref name=":1" />

# Principle on the foundation of which a society stands.<ref name=":3" /><ref name=":1" />

# Achara or the regulation of daily life.<ref name=":4" />

Hence, there are multiple facets of dharma. Knowledge of Dharma is the knowledge of what is right and wrong. It is to guide mankind through life. It is the universal code of behavior towards all living creatures and nonliving things. Therefore, Dharma sustains and supports life in general, and helps to hold the community together. Dharma can be broadly viewed as twofold.

Hence, there are multiple facets of dharma. Knowledge of Dharma is the knowledge of what is right and wrong. It is to guide mankind through life. It is the universal code of behavior towards all living creatures and nonliving things. Therefore, Dharma sustains and supports life in general, and helps to hold the community together. Dharma can be broadly viewed as twofold.

# Samanya Dharma (सामान्यधर्मः । General or Universal Dharma) – duties that are common to all people. For example, Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, adhyatmik knowledge, truthfulness and absence of anger come under the general or universal Dharma. In fact, Manu mentions these as the tenfold characteristics of Dharma.

# Samanya Dharma (सामान्यधर्मः । General or Universal Dharma) – It refers to the duties that are common to all people. For example, Fostering qualities such as Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, adhyatmik knowledge, truthfulness and absence of anger come under the general or universal Dharma. In fact, Manu mentions these as the tenfold characteristics of Dharma.

# Vishesha Dharma (विशेषधर्मः । Specific or Personal Dharma) - that is special duties of husband, wife, child, student, teacher, farmer, business person, Raja, soldier, etc. For example, the rules of Varnas and Ashramas of life are specific Dharmas.<ref name=":4" /><ref name=":1" />  

# Vishesha Dharma (विशेषधर्मः । Specific or Personal Dharma) - It refers to special duties as a husband, wife, child, student, teacher, farmer, business person, Raja, soldier, etc. For example, the rules of Varnas and Ashramas of life are specific Dharmas.<ref name=":4" /><ref name=":1" />  

Thus, Dharma assumes various forms. It manifests as :  

Thus, Dharma assumes various forms. It manifests as :  

# [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] (सनातनधर्मः । Eternal Law)  

# [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] (सनातनधर्मः । Eternal Law)  

# [[Acharana Dharma (आचरणधर्मः)|Achara Dharma]] (आचारधर्मः । duty in behaviour)

# [[Acharana Dharma (आचरणधर्मः)|Achara Dharma]] (आचारधर्मः । duty in behaviour)

# [[Apaddharma (आपद्धर्मः)|Apaddharma]] (आपद्धर्मः । duties during exegencies)<ref name=":4" />

# [[Apaddharma (आपद्धर्मः)|Apaddharma]] (आपद्धर्मः । duties during exegencies)<ref name=":4" />

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the divine and svarga to attain moksha (eternal bliss).<ref name=":3" />

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the divine and svarga to attain moksha (eternal bliss). It prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed. Dharma therefore, laid down a code of conduct covering every aspect of human behaviour, the observance of which was considered a must for the peace and happiness of individuals and society.<ref name=":3" />

 

Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage.<ref name=":4" />

 

Dharma prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society.

 

And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed. Dharma therefore laid down a code of conduct covering every aspect of human behaviour, the observance of which was considered a must for the peace and happiness of individuals and society.<ref name=":3" />

==Constituents of Dharma==

==धर्माधिष्ठितगुणाः ॥ Values based on Dharma==

A common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.<ref name=":22">Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic''  Bharatiya Vidya Bhavan</ref>

A common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.

#Duty towards others

#Duty towards others

#A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)

#A Code of Conduct  

#Respect for Womanhood

#Respect for Womanhood

#Equality (Samanata)

#Samanata (समानता | Equality)

#Gratitude (Kritajnata)

#Krtajnata (कृतज्ञता | Gratitude)

#Compassion (Daya)

#Daya (दया | Compassion)

#Simple Life -Sparing use of Natural Resources

#Simple Life - Sparing use of Natural Resources

#Service (Seva -Paropakara)

#Seva - Paropakara (सेवा-परोपकारः | Service)

#Sacrifice (Tyaga)

#Tyaga (त्यागः | Sacrifice)

#World is one Family (Vasudhaiva Kutumbakam)

#Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम् | World is one Family)<ref name=":3" />

Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra. (2011) ''[[Being Different]]''</ref>

Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra (2011), Being Different.</ref>

#integral unity ('''dharmika tattvajnana''')

#integral unity (dharmika tattvajnana)

#perspective of life ('''dharmika jeevan drishti''')

#perspective of life (dharmika jeevana drshti)

#codes of conduct ('''dharmika vyavahar sutra''')

#codes of conduct (dharmika vyavahara sutra)

#systems and structures ('''dharmika vyavastha''')

#systems and structures (dharmika vyavastha)

These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]], through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities.  

These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]], through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities.