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Line 14: − ==Dharma is not Religion== − It is paradoxical that the word 'dharma' is being translated as religion and vice-versa. The word religion may at most be translated as ’Mata’ (मतम्) or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma, many translate the word Secularism as 'Dharma Nirapekshata'. Dr. L.M. Singhvi says, <blockquote>''"We have been accustomed to use, though erroneously, the expression 'Dharma Nirapekshata', so far as the State and its institutions are concerned, as an equivalent of secularism in contemporary Bharata's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya Nirapekshata" because "Dharma" in Bharata's tradition also stands for Law and Morality and no State can be devoid of Law and Morality."''</blockquote>This misinterpretation of Dharma as religion is the cause of it being seen a source of conflict and something injurious to the feeling of fraternity among the citizens. This is wholly erroneous. For, Dharma, as it will be seen further, indicates adherence to qualities of Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shaucha (cleanliness of mind and body i.e., purity of thought, word and deed) and Indriyanigraha (control of senses). If secularism is translated as meaning 'Dharma Nirapekshata', it means a state where all the above rules of dharma have no place. Certainly our Constitution is not intended to establish a State of Adharma. Also, a literal translation of 'Dharma Nirapekshata' in English is 'bereft of dharma' or a lawless State i.e., State without Morals. Further, the famous saying "यतो धर्मस्ततो जयः । ''yato dharmastato jayaḥ।''" which means ’where there is dharma, there is victory”, would become "''yato religion tato jayaḥ''" which means 'victory is always to religion' and not to dharma. Such are the consequences of erroneous translation of dharma as religion.<ref name=":3" /> Line 49:
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Line 209: − + − The mere knowledge of the rules of Dharma, however, does not make a man 'Dharmishta' i.e. a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from childhood. Just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child, for giving immunity to the mind against immoral thoughts, Dharma - the antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.+ − − Adi Shankaracharya in his commentary on the Vedanta Sutra has explained this process thus:-<blockquote>संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा । ''saṁskāro hi nāma guṇādhānena vā syād doṣāpanayanena vā ।''</blockquote>Thus, when knowledge of rules of Dharma and of Dharma abiding nature is ingrained in the mind of an individual, it acts as antigen against the six enemies inherent in him and always makes him conform to dharma. That is why 'Dharma' is given the pride of place by our ancestors. This aspect is declared in Mahanarayanopanishat Section 79-7 thus:-<blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।</blockquote><blockquote>''dharmo viśvasya jagataḥ pratiṣṭhā । loke dharmiṣṭhaṁ prajā upasarpanti । dharmeṇa pāpamapanudati । dharme sarvaṁ pratiṣṭhitam । tasmāddharmaṁ paramaṁ vadanti ।''</blockquote>Meaning : Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against immoral thoughts. Everything in this world is founded on Dharma. Dharma therefore, is considered supreme. − − The role of Dharma is that, it acts as an internal check, a preventive against immoral actions as it destroys the very cause of such actions, namely immoral thoughts. − − To put it in a nutshell, the power of law is to punish those who commit offences after the acts, if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against immoral thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).<ref name=":3" /> − == धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) == − Of the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one ever hope to achieve the crowning glory of all human endeavours, viz. Moksha which is the best and the highest of all desirable things. − − Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquility within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.<ref name=":4" /> − == Dharma as a Global Ethic == − The initial declaration towards global ethic made at the Parliament of the World's Religions from August 28 to September 5, 1993 at Chicago to coincide with the centenary of Swami Vivekananda's Chicago address, that is signed by as many as 160 people belonging to world religions incorporates values which are all part of 'Dharma' from times immemorial. A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are, Line 260:
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Re-arranging content
* the whole creation from the microcosm to the macrocosm
* the whole creation from the microcosm to the macrocosm
It is the eternal divine law of the Supreme Being. The entire creation is held together and sustained by the all-powerful law of the divine. Practice of Dharma, therefore, means recognition of this law and abidance by it. And it is this law that brings well-being to human beings. It includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of a human being thereby securing preservation of beings. Therefore, it is said that people are upheld by Dharma. And that Dharma leads one to eternal happiness and immortality.<ref name=":4">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
It is the eternal divine law of the Supreme Being. The entire creation is held together and sustained by the all-powerful law of the divine. Practice of Dharma, therefore, means recognition of this law and abidance by it. And it is this law that brings well-being to human beings. It includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of a human being thereby securing preservation of beings. Therefore, it is said that people are upheld by Dharma. And that Dharma leads one to eternal happiness and immortality.<ref name=":4">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
== धर्मपरिभाषा ॥ Definition of Dharma ==
== धर्मपरिभाषा ॥ Definition of Dharma ==
There is no proper equivalent word in English for the Sanskrit term Dharma.<ref name=":4" /> With its rich connotations, Dharma is not translatable to any other language. It would also be futile to attempt to give any definition of the word. It can only be explained.<ref name=":3" /> It takes many English words to describe the concept of Dharma.<ref name=":1" />
There is no proper equivalent word in English for the Sanskrit term Dharma.<ref name=":4" /> With its rich connotations, Dharma is not translatable to any other language. It would also be futile to attempt to give any definition of the word. It can only be explained.<ref name=":3" /> It takes many English words to describe the concept of Dharma.<ref name=":1" />
Therefore, Dharma sustains the society, maintains the social order, ensures well being and progress of Humanity.<ref name=":3" />
Therefore, Dharma sustains the society, maintains the social order, ensures well being and progress of Humanity.<ref name=":3" />
==Dharma is not Religion==
It is paradoxical that the word 'dharma' is being translated as religion and vice-versa. The word religion may at most be translated as ’Mata’ (मतम्) or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma, many translate the word Secularism as 'Dharma Nirapekshata'. Dr. L.M. Singhvi says, <blockquote>''"We have been accustomed to use, though erroneously, the expression 'Dharma Nirapekshata', so far as the State and its institutions are concerned, as an equivalent of secularism in contemporary Bharata's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya Nirapekshata" because "Dharma" in Bharata's tradition also stands for Law and Morality and no State can be devoid of Law and Morality."''</blockquote>This misinterpretation of Dharma as religion is the cause of it being seen a source of conflict and something injurious to the feeling of fraternity among the citizens. This is wholly erroneous. For, Dharma, as seen above, indicates adherence to qualities of Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shaucha (cleanliness of mind and body i.e., purity of thought, word and deed) and Indriyanigraha (control of senses). If secularism is translated as meaning 'Dharma Nirapekshata', it means a state where all the above rules of dharma have no place. Certainly our Constitution is not intended to establish a State of Adharma. Also, a literal translation of 'Dharma Nirapekshata' in English is 'bereft of dharma' or a lawless State i.e., State without Morals. Further, the famous saying "यतो धर्मस्ततो जयः । ''yato dharmastato jayaḥ।''" which means ’where there is dharma, there is victory”, would become "''yato religion tato jayaḥ''" which means 'victory is always to religion' and not to dharma. Such are the consequences of erroneous translation of dharma as religion.<ref name=":3" />
== धर्मोत्पत्तिः ॥ Origin of Dharma ==
== धर्मोत्पत्तिः ॥ Origin of Dharma ==
Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" /> 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.
Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" /> 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.
#systems and structures (dharmika vyavastha)
#systems and structures (dharmika vyavastha)
And 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.
And 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.
== धर्मसंस्कारः || Inculcation of Dharma ==
=== Dharmika Values in Global Ethic Declaration ===
In this context, it is interesting to note that the initial declaration towards global ethic made at the Parliament of the World's Religions from August 28 to September 5, 1993 at Chicago to coincide with the centenary of Swami Vivekananda's Chicago address, that is signed by as many as 160 people belonging to world religions incorporates values which are all part of 'Dharma' from times immemorial. A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are,
{| class="wikitable"
{| class="wikitable"
!Global Ethic Declaration
!Global Ethic Declaration
# Treat one's Mother, Father and Teacher as the Supreme Being.
# Treat one's Mother, Father and Teacher as the Supreme Being.
# Avoid indulging in acts which are forbidden
# Avoid indulging in acts which are forbidden
# Treat every woman other than one's wife as equal to mother
# Treat every woman other than one's wife as equal to mother, etc.
Inculcating these values is capable of giving rise to better individuals, leading a simple but better family life; helps in securing a better national life and environment, ensuring happiness to Humanity as also to all living beings. And comes across as a long range solution for all the problems of the World. <blockquote>लोकाः समस्ताः सुखिनो भवन्तु | ''lokāḥ samastāḥ sukhino bhavantu |''</blockquote>Meaning: May the Entire World be Happy.
Inculcating these values is capable of giving rise to better individuals, lead a simple but better family life; helps in securing a better national life and environment, ensuring happiness to Humanity as also to all living beings. And comes across as a long range solution for all the problems of the World.
== धर्मसंस्कारः || Inculcation of Dharma ==
The mere knowledge of the rules of Dharma, however, does not make a man 'Dharmishta' i.e. a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from childhood. Just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child, for giving immunity to the mind against immoral thoughts, Dharma - the antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.
Adi Shankaracharya in his commentary on the Vedanta Sutra has explained this process thus:-<blockquote>संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा । ''saṁskāro hi nāma guṇādhānena vā syād doṣāpanayanena vā ।''</blockquote>Thus, when knowledge of rules of Dharma and of Dharma abiding nature is ingrained in the mind of an individual, it acts as antigen against the six enemies inherent in him and always makes him conform to dharma. That is why 'Dharma' is given the pride of place by our ancestors. This aspect is declared in Mahanarayanopanishat Section 79-7 thus:-<blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।</blockquote><blockquote>''dharmo viśvasya jagataḥ pratiṣṭhā । loke dharmiṣṭhaṁ prajā upasarpanti । dharmeṇa pāpamapanudati । dharme sarvaṁ pratiṣṭhitam । tasmāddharmaṁ paramaṁ vadanti ।''</blockquote>Meaning : Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against immoral thoughts. Everything in this world is founded on Dharma. Dharma therefore, is considered supreme.
The role of Dharma is that, it acts as an internal check, a preventive against immoral actions as it destroys the very cause of such actions, namely immoral thoughts.
To put it in a nutshell, the power of law is to punish those who commit offences after the acts, if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against immoral thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).<ref name=":3" />
== धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) ==
Of the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one ever hope to achieve the crowning glory of all human endeavours, viz. Moksha which is the best and the highest of all desirable things.
Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquility within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.<ref name=":4" />
== The Need to Adhere to Dharma ==
== The Need to Adhere to Dharma ==
Ultimately in this ephemeral world, what survives for an individual is the Dharma practiced by him during his life time and not anything or anyone else, and therefore everyone should conform to Dharma in day to day life. This aspect is indicated in Manu Smriti.<blockquote>नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः । । ४.२३९ । ।</blockquote><blockquote>एकः प्रजायते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतं एक एव च दुष्कृतम् । । ४.२४० । ।<ref name=":2">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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ । । 4.239 । ।''</blockquote><blockquote>''ekaḥ prajāyate jantureka eva pralīyate । eko'nubhuṅkte sukr̥taṁ eka eva ca duṣkr̥tam । । 4.240 । ।''</blockquote>Meaning:
Ultimately in this ephemeral world, what survives for an individual is the Dharma practiced by him during his life time and not anything or anyone else, and therefore everyone should conform to Dharma in day to day life. This aspect is indicated in Manu Smriti.<blockquote>नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः । । ४.२३९ । ।</blockquote><blockquote>एकः प्रजायते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतं एक एव च दुष्कृतम् । । ४.२४० । ।<ref name=":2">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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ । । 4.239 । ।''</blockquote><blockquote>''ekaḥ prajāyate jantureka eva pralīyate । eko'nubhuṅkte sukr̥taṁ eka eva ca duṣkr̥tam । । 4.240 । ।''</blockquote>Meaning: