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Line 41: − The samskrit word veda (वेदः | knowledge, wisdom) is derived from the धातुः (root) विद् (vid) - ज्ञाने (वेत्ति) in the meaning "to know" (Dhatupatha 1064)<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref>. Apart from this, Veda is derived from विद् (vid) धातुः with the addition of Bhavarthaka (भावर्थकः), Karmarthaka (कर्मार्थकः) and Karanarthaka (करणार्थकः) "धम" Dhama pratyaya (प्रत्ययः | suffix) to form the meanings "knowledge, pertaining to knowledge and instrument of knowledge" respectively (See Page 2 footnote 1 for further reference).<ref name=":2">Singh, Ahilya. (2010) PhD Thesis Title: [http://shodhganga.inflibnet.ac.in/bitstream/10603/180070/3/03_chapter%201.pdf Pracheen bharat mein aarthik jeevan prarambh se vaidik kaal tak.] V. B. S. Purvanchal University.</ref><blockquote>वेद्यन्ते ज्ञाप्यन्ते धर्मादिपुरुशार्थचतुष्ठयोपाया येन स वेदः। vedyante jñāpyante dharmādipuruśārthacatuṣṭhayopāyā yena sa vedaḥ।</blockquote>Meaning: That which is the means for obtaining the knowledge of Dharma and other (अर्थः ॥ Artha, कामः ॥ Kama and मोक्षः ॥ Moksha) purusharthas is called Veda.<ref name=":2" /> Thus, the inseparable link between Dharma and Vedas is well established by scholars in many instances. −
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== व्युत्पत्तिः ॥ Etymology ==
== व्युत्पत्तिः ॥ Etymology ==
The word Dharma is derived from the root ’धृ’ which means to hold.<ref name=":4" /> Apte Sanskrit dictionary explains the word dharma as <blockquote>ध्रियति लोकान् अनेन, धरति लोकं वा । ''dhriyati lokān anena, dharati lokaṁ vā ।''<ref>Vaman Shivram Apte (1985), [https://archive.org/details/practicalsanskri00apteuoft/page/522 The Practical Sanskrit-English Dictionary], Delhi: Motilal Banarsidass.</ref></blockquote>Meaning: That which supports or holds together everyone and everything.<ref name=":1">Arun J. Mehta (2011), [http://lakshminarayanlenasia.com/articles/VedicDharmaII2011.pdf Vedic Dharma], Edited by B.V.K.Sastry.</ref>
The samskrit word veda (वेदः | knowledge, wisdom) is derived from the धातुः (root) विद् (vid) - ज्ञाने (वेत्ति) in the meaning "to know" (Dhatupatha 1064)<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref>. Apart from this, Veda is derived from विद् (vid) धातुः with the addition of Bhavarthaka (भावर्थकः), Karmarthaka (कर्मार्थकः) and Karanarthaka (करणार्थकः) "धम" Dhama pratyaya (प्रत्ययः | suffix) to form the meanings "knowledge, pertaining to knowledge and instrument of knowledge" respectively (See Page 2 footnote 1 for further reference).<ref name=":2">Singh, Ahilya. (2010) PhD Thesis Title: [http://shodhganga.inflibnet.ac.in/bitstream/10603/180070/3/03_chapter%201.pdf Pracheen bharat mein aarthik jeevan prarambh se vaidik kaal tak.] V. B. S. Purvanchal University.</ref> <blockquote>वेद्यन्ते ज्ञाप्यन्ते धर्मादिपुरुशार्थचतुष्ठयोपाया येन स वेदः। vedyante jñāpyante dharmādipuruśārthacatuṣṭhayopāyā yena sa vedaḥ।</blockquote>Meaning: That which is the means for obtaining the knowledge of Dharma and other (अर्थः ॥ Artha, कामः ॥ Kama and मोक्षः ॥ Moksha) purusharthas is called Veda.<ref name=":2" /> Thus, the inseparable link between Dharma and Vedas is well established by scholars in many instances.
The word Dharma is derived from the root ’धृ’ which means to hold.<ref name=":4" /> Apte Sanskrit dictionary explains the word dharma as <blockquote>ध्रियति लोकान् अनेन, धरति लोकं वा । dhriyati lokān anena, dharati lokaṁ vā ।<ref>Vaman Shivram Apte (1985), [https://archive.org/details/practicalsanskri00apteuoft/page/522 The Practical Sanskrit-English Dictionary], Delhi: Motilal Banarsidass.</ref></blockquote>Meaning: That which supports or holds together everyone and everything.<ref name=":1">Arun J. Mehta (2011), [http://lakshminarayanlenasia.com/articles/VedicDharmaII2011.pdf Vedic Dharma], Edited by B.V.K.Sastry.</ref>
In short, Dharma is ‘that which holds’
In short, Dharma is ‘that which holds’
== Various Aspects of Dharma ==
== Various Aspects of Dharma ==
Dharma as being discussed is multifaceted with various nuances and usages. It has different definitions as per the context used, it is mentioned in various sources and valid such sources of dharmik knowledge (pramanas) are to be understood. Knowledge of classification of objects of dharma (the broad divisions of usage), further refined for moral and judicial applications, is required to comprehend the vastness of Dharma. In this section we attempt to draw attention to these aspects along with examples when ever possible.
Dharma as being discussed is multifaceted with various nuances and usages. It has different definitions as per the context used, it is mentioned in various sources and valid such sources of dharmik knowledge (pramanas) are to be understood. Knowledge of classification of objects of dharma (the broad divisions of usage), further refined for moral and judicial applications, is required to comprehend the vastness of Dharma.
[[Sources of Dharma (धर्मस्थानानि)]] deals with what various texts such as Vedas, Shastras, Dharmasutras, Smrti granthas, itihasa and puranas mentioned about the authority of dharma. [[Pramanas for Dharma (धर्मप्रमाणानि)]] is an attempt to explain the authoritative persons to decide dharma, based on vedic injunctions and in their absence. [[Definition of Dharma (धर्मपरिभाषा)]] talks about the nuances of dharma seen in the context of its usage, as an explanatory interpretation of dharma given in various texts. It also includes the origin and lakshanas (qualities) of dharma. Coming to what thoughts (of manas), expressions (such as speech) and acts (such as robbery or a dana) constitute dharma, the people, place and time constraints of dharma, and the prayaschittas (penances, vratas etc) to follow in case of digression from dharma; such classification or constituents of what makes up Dharma are dealt under the heading [[Constituents of Dharmashastras (धर्मशास्त्रविभागाः)]]. Here the reference to Dharmashastras is made because of the organized system of classification of the topics presented.
[[Sources of Dharma (धर्मस्थानानि)]] deals with what various texts such as Vedas, Shastras, Dharmasutras, Smrti granthas, itihasa and puranas mentioned about the authority of dharma. In the modern days, questions about dharma are being posed to Acharyas, Swamijis from various Sampradayas and trained persons in their respective mutts. However, the aspects of Sanatana dharma are gradually getting diluted and traditions of the Panth or Sampradaya are taking precedence. It is at this juncture that we need to revisit our ancient texts and shastras to reestablish Dharma over and above any Sampradaya. While various sampradayas have played an important role in keeping our traditions alive to this, the need of the hour is to focus on Sanatana Dharma as the unifying factor of all sampradayas. Sampradaya pramana is one alternative in the absence of Vedic injunctions among all [[Pramanas for Dharma (धर्मप्रमाणानि)]]. Needless to say Vedas are the primary authority for all dharmas. It explains the qualities of authoritative persons to decide dharma, based on vedic injunctions and the direct dharmas in their absence.
To understand the [[Definition of Dharma (धर्मपरिभाषा)]], its nuances in the context of its usage, one needs to understand the explanatory interpretation of dharma given in various texts. The whole concept of origin of dharma and lakshanas (qualities) of dharma are significant to understand the contribution of dharma in building the character of a person. Thus we have thoughts (of manas), expressions (such as speech) and acts (such as robbery or a dana) which constitute dharma, the people, place and time constraints of dharma, and the prayaschittas (penances, vratas etc) to follow in case of digression from dharma; all these put together a classification of constituents of Dharma which are dealt under the heading [[Constituents of Dharmashastras (धर्मशास्त्रविभागाः)]]. Here the reference to Dharmashastras is made because of the organized system of classification of the topics presented therein.
== धर्मविस्तृतिः ॥ Scope of Dharma ==
== धर्मविस्तृतिः ॥ Scope of Dharma ==
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.
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.
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you 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 tranquillity 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.
Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you 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 tranquillity 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.