Changes

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.<ref name=":3" />

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.<ref name=":3" />

== धर्मपुरुषार्थः ॥ Dharma Purushartha ==

== धर्मपुरुषार्थः ॥ Dharma Purushartha ==

Let the Entire World be Happy

Let the Entire World be Happy

==Origin of Dharma==

==Origin of Dharma==

The essence of various definitions of Dharma was put by Manu (मनुः) as

The essence of various definitions of Dharma was put by Manu (मनुः) as

==References==

==References==

#M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan

#M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan

==Conclusions==

==संहृतिः ॥ Synopsis==

Every individual should, by constant effort, regulate his mind, speech and action so that he does not inflict any physical or mental injury or any pecuniary loss or damage on other individuals. It is a matter of common knowledge that in day-to-day life on account of greed and being actuated one or more of the six enemies inherent in man namely: Kama (love/desire), Krodha (anger), Lobha (greed), Moha (Passion), Mada (Infatuation) and Matsarya (enmity), a man indulges in wrongs. To illustrate, a man commits theft to acquire money or any other moveable property for gain. He indulges in cheating others or in corruption to acquire more money. For the same purpose he commits robbery, or dacoity or even murder. Similarly to have sexual enjoyment for a moment, man commits offences against women. By doing so he degrades himself to the level of an animal, commits offence of rape and ruins the life of a woman or commits adultery and ruins himself in every respect. On many occasions man does these acts secretly thinking that no one knows or will come to know of these acts. But the fact remains that the ATMA  within himself is an unavoidable witness. It is impossible for a human being to commit any wrongful or sinful act without the knowledge of the Atma. As far as the Atma is concerned, being part and parcel of Paramatma (the almighty God) it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being.

Every individual should, by constant effort, regulate his mind, speech and action so that he does not inflict any physical or mental injury or any pecuniary loss or damage on other individuals.  

 

It is a matter of common knowledge that in day-to-day life on account of greed and being actuated one or more of the six enemies inherent in man namely: Kama (love/desire), Krodha (anger), Lobha (greed), Moha (Passion), Mada (Infatuation) and Matsarya (enmity), a man indulges in wrongs. To illustrate, a man commits theft to acquire money or any other moveable property for gain. He indulges in cheating others or in corruption to acquire more money. For the same purpose he commits robbery, or dacoity or even murder. On many occasions man does these acts secretly thinking that no one knows or will come to know of these acts. But the fact remains that the ATMA  within himself is an unavoidable witness. It is impossible for a human being to commit any wrongful or sinful act without the knowledge of the Atma. As far as the Atma is concerned, being part and parcel of Paramatma (the almighty God) it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being.

Manu Smriti Ch. 12-35 expounds this aspect thus

Manu Smriti Ch. 12-35 expounds this aspect thus

Meaning: If a man in his conscience, feels ashamed/guilty to do an act, or while doing an act, or after doing an act, it is the clearest indication of Tamasa Quality -viz, the act is a sin.

Meaning: If a man in his conscience, feels ashamed/guilty to do an act, or while doing an act, or after doing an act, it is the clearest indication of Tamasa Quality -viz, the act is a sin.

Therefore, the soul always tells the man who has committed the offence, that he has committed a sin. If a person commits theft, his soul will always be telling him "You are a thief. you have committed theft". Similarly, if a person commits murder, his soul will always be saying "You are a murderer". Similarly if a man commits rape on a woman, his soul tells him "You are a rapist". If a minister or officer is corrupt and receives bribe, his soul will always be telling him "You are corrupt" and so on. To outward view, he might pose to be honest, and tell people that he has not committed any offence and all that happened was on account of a "System Failure", but his soul cannot be fooled. It does not allow him to have peace of mind. It constantly reminds him of his misdemeanours. Thus, he loses mental happiness.  

Therefore, the soul always tells the man who has committed the offence, that he has committed a sin. If a person commits theft, his soul will always be telling him "You are a thief. you have committed theft". Similarly, if a person commits murder, his soul will always be saying "You are a murderer". If a minister or officer is corrupt and receives bribe, his soul will always be telling him "You are corrupt" and so on. To outward view, he might pose to be honest, and tell people that he has not committed any offence and all that happened was on account of a "System Failure", but his soul cannot be fooled. It does not allow him to have peace of mind. It constantly reminds him of his misdemeanours. Thus, he loses mental happiness.  

It is for this reason that the individual feels ashamed within, though before others he may try to pose as a good man. It is this aspect which is highlighted by Manu in the verse and calls upon every individual to establish an internal check, which alone is the guarantee for good conduct or to eschew bad conduct and not the fear of Police which only makes a man to be more careful and secretive in committing offence. This internal check is what is meant by "God Fearing" as Atma (Soul) is God within the man.  

It is for this reason that the individual feels ashamed within, though before others he may try to pose as a good man. It is this aspect which is highlighted by Manu in the verse and calls upon every individual to establish an internal check, which alone is the guarantee for good conduct or to eschew bad conduct and not the fear of Police which only makes a man to be more careful and secretive in committing offence. This internal check is what is meant by "God Fearing" as Atma (Soul) is God within the man.  

Thus the substance of the verse is that a man is bound to feel ashamed within himself for his sinful acts. This happens at all the three stages.

Thus the substance of the verse is that a man is bound to feel ashamed within himself for his sinful acts. This happens at all the three stages.

(i) When a man thinks of doing a sinful act, he feels ashamed, But if the mind is allowed to be overpowered by greed or anger or by anyone of the other enemies (Arishadvarga) for any reason he commits a sin. If however, he listens to his conscience he will not commit the sin. Similarly in the course of doing an illegal act, the soul keeps telling him continuously, 'What you are doing is a sinful act'. Even at that late stage if realisation comes, and he gets over that desire, he gives up the act and feels greatly relieved. Such instances are innumerable. It happens many times that though, on account of greed, selfishness, or anger or even dire necessity, a man decides to commit offences, some time before the offence is committed, self realisation dawns whether by itself or on account of the samskara received earlier or at the instance of his well wishers or advisers he stops, and then thanks himself and the well wishers for having stopped him from becoming a sinner.  

(i) When a man thinks of doing a sinful act, he feels ashamed, But if the mind is allowed to be overpowered by greed or anger or by anyone of the other enemies (Arishadvarga) for any reason he commits a sin. If however, he listens to his conscience he will not commit the sin.

 

(ii) Similarly in the course of doing an illegal act, the soul keeps telling him continuously, 'What you are doing is a sinful act'. Even at that late stage if realisation comes, and he gets over that desire, he gives up the act and feels greatly relieved. Such instances are innumerable. It happens many times that though, on account of greed, selfishness, or anger or even dire necessity, a man decides to commit offences, some time before the offence is committed, self realisation dawns whether by itself or on account of the samskara received earlier or at the instance of his well wishers or advisers he stops, and then thanks himself and the well wishers for having stopped him from becoming a sinner.  

Manu Ch. viii-84 rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness, It reads:

Manu Ch. viii-84 rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness, It reads:

<blockquote>"The Soul itself is the witness of the Soul and the Soul is the refuge of the soul."</blockquote>Despise not thy own Soul the supreme witness to the acts of men.

 

Meaning : The Soul itself is the witness of the Soul and the Soul is the refuge of the soul. Despise not thy own Soul the supreme witness to the acts of men.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Meaning: Persons who render selfless service to other human beings are the greatest. Persons who carry on their profession, avocation or business with self interest, but without exploiting and causing any injury to those who deal with them are good. But those who give trouble to or exploit others in utter selfishness are demons in human form.  

The eternal advise by Manu for all human beings to be followed throughout life is not to indulge in self deception. Manu has indicated this aspect to make every person realise that it is not necessary for any other person to come and say that a particular act is wrong and he should not indulge in it. The soul is the witness, the soul is the police, the soul is the judge. The soul is capable of indicating what is wrong and what is right. Therefore, it always warns an individual. A man with good samskara immediately yields to the advice. But a man who is unable to control his desire, falls a prey to sinful desire. But at the same time after committing a sin he feels ashamed of himself for his sinful acts, though not witnessed by any outsiders, and suffers through out life. This is the fate of those who commit murder, rape, who indulge in corruption and who are ultimately caught and punished. Those who are not caught and prosecuted and punished might not go to jail, but they suffer without fail and go to hell, here and now, not after death. They may not be caught by the police, or even if caught and prosecuted for want of evidence in the Courts, they may not go to jail, but they are bound to suffer by losing mental peace and by loss of reputation for themselves and members of their families. That is why it is said that death is preferable to loss of reputation.

The above moral code is a clear exposition of the principle laid down in Manu. It is only great people who sacrifice-their all for the welfare of society. But in the nature of things, all cannot be great. However, every individual can afford to be good. For this purpose, every individual should carryon his profession or avocation or business, which he undertakes to earn his livelihood, in a manner in which while he gets reasonable remuneration or profit, he does not exploit the misery of others. If the number of such persons who are good is larger in any society, there will be peace and happiness in the society. But instead, if people who selfishly carryon their profession, trade or business or avocation to make more money, and for this purpose consider that the misery of others is their opportunity and take advantage of the hardship or misery of others, they are just demons in the form of human beings. The word "demon" refers to the quality of persons whose nature is exploitation, i.e., giving trouble to others to secure or fulfill their own unlimited and immoral desires. This is at the root of the erosion of professional ethics in all professions and avocation, including noble professions such as those of lawyers, doctors and teachers.  

Manu again warns every individual in the following words:<blockquote>"-

The consequences of not controlling desires which arise in the mind are explained in the Bhagvadgita Ch. II 62-63, thus:

"</blockquote><blockquote>"Those who indulge in adhanna attain immediate success and secure fulfillment of their desires. "</blockquote>They overpower their opponents. But ultimately their ruin down to the roots is certain.

But those who give trouble to or exploit others in utter selfishness are demons in human form. The above moral code is a clear exposition of the principle laid down in Manu. It is only great people who sacrifice-their all for the welfare of society. But in the nature of things, all cannot be great. However, every individual can afford to be good. For this purpose, every individual should carryon his profession or avocation or business, which he undertakes to earn his livelihood, in a manner in which while he gets reasonable remuneration or profit, he does not exploit the misery of others. If the number of such persons who are good is larger in any society, there will be peace and happiness in the society. But instead, if people who selfishly carryon their profession, trade or business or avocation to make more money, and for this purpose consider that the misery of others is their opportunity and take advantage of the hardship or misery of others, they are just demons in the form of human beings. The word "demon" refers to the quality of persons whose nature is exploitation, i.e., giving trouble to others to secure or fulfill their own unlimited and immoral desires. This is at the root of the erosion of professional ethics in all professions and avocation, including noble professions such as those of lawyers, doctors and teachers. The consequences of not controlling desires which arise in the mind are explained in the Bhagvadgita Ch. II 62-63, thus: <blockquote>"/;k;rks fo"k;ku iqal% l3xRls"kwitk;rsA l3xRlŒtk;rs dke% dkekRØks/kks·fHktk;rsAA Øks/kk ofr lEeksg% lEeksgkRLe`frfoHkze%A Le`frHkza'kkn cqf)uk'kks cqf)uk'kkRiz.k';frAA "</blockquote><blockquote>"When a man begins to think of securing anything in the first instance attachment to that develops. "</blockquote>Attachment leads to desire; when the desire is not fulfilled it leads to anger; anger in turn leads to loss of sense of good and bad; this loss leads to destruction of sound discretion and finally; the loss of sound discretion leads to total destruction -the man perishes' .

क्रोधात्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ Meaning : When a man begins to think of securing anything in the first instance attachment to that develops. Attachment leads to desire; when the desire is not fulfilled it leads to anger; anger in turn leads to loss of sense of good and bad; this loss leads to destruction of sound discretion and finally; the loss of sound discretion leads to total destruction -the man perishes.

How true it is! We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, onslaught on women, corruption. This ultimately ruins them and their families and also adversely affects the society as a whole.

We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, corruption. This ultimately ruins them and their families and also adversely affects the society as a whole.

To sum up, the solution to the above problems which are posing a serious threat to humanity is:

To sum up, the solution to the above problems which are posing a serious threat to humanity is:

(ii) for all others to carryon their profession, avocation, trade or business in such a way as to render service to Society taking only reasonable remuneration or profit:

(ii) for all others to carryon their profession, avocation, trade or business in such a way as to render service to Society taking only reasonable remuneration or profit:

(iii) No one should cause injury to others to fulfill selfish desires.

(iii) No one should cause injury to others to fulfill selfish desires. One should not exploit the misery of other human beings for illegitimate gains.  

One should not exploit the misery of other human beings for illegitimate gains. This is the 'Dharma' of every individual. This was evolved to combat the six enemies (Arishadvarga) inherent in every individual. It is a preventive measure. To put it in the language of modern health science, just as Triple Antigen was invented as a preventive medicine for the three fatal diseases to which a child might become a victim, Dharma was evolved as the-antigen against sinful thoughts entering the mind of an individual, influenced by one or more of the six inherent enemies whereby the mind acts as an instigator for indulging in sinful/verbal or bodily actions.

This is the 'Dharma' of every individual. This was evolved to combat the six enemies (Arishadvarga) inherent in every individual. It is a preventive measure. To put it in the language of modern health science, just as Triple Antigen was invented as a preventive medicine for the three fatal diseases to which a child might become a victim, Dharma was evolved as the-antigen against sinful thoughts entering the mind of an individual, influenced by one or more of the six inherent enemies whereby the mind acts as an instigator for indulging in sinful/verbal or bodily actions.<ref name=":3" />

==References==

#M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan

[[Category:Dharmas]]

[[Category:Dharmas]]