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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 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’ this world, or the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal divine law of the Lord. 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 man. It includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man 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>

In short, Dharma is ‘that which holds’  

* this world

* the people of the world or  

* the whole creation from the microcosm to the macrocosm  

It is the eternal divine law of the Lord. 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 man. It includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man 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>

==Dharma is not Religion==

==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' 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), Shoucha (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" />

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), Shoucha (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" />

== 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" />

=== स्मृत्यां धर्म ॥ Dharma in the Smrti ===

=== स्मृत्यां धर्म ॥ Dharma in the Smrti ===

Madhavacharya in his commentary on Parashara Smriti, has briefly and precisely explained the meaning of Dharma as follows:<blockquote>अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥<ref>Pandit Vaman Sastri Islamapurkar (1893), Parasara Dharma Samhita ([https://archive.org/details/in.ernet.dli.2015.273888/page/n97 Vol.1 Part 1]), Bombay Sanskrit Series no.XLVII, Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''abhyudaya-niśreyase sādhanasattvena dhārayati iti dharmaḥ । sa ca lakṣaṇa-pramāṇābhyāṁ codanāsūtrairvyavasthāpitaḥ ॥''</blockquote>Meaning: Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world. It is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />

Madhavacharya in his commentary on Parashara Smrti, has briefly and precisely explained the meaning of Dharma as follows:<blockquote>अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥<ref>Pandit Vaman Sastri Islamapurkar (1893), Parasara Dharma Samhita ([https://archive.org/details/in.ernet.dli.2015.273888/page/n97 Vol.1 Part 1]), Bombay Sanskrit Series no.XLVII, Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''abhyudaya-niśreyase sādhanasattvena dhārayati iti dharmaḥ । sa ca lakṣaṇa-pramāṇābhyāṁ codanāsūtrairvyavasthāpitaḥ ॥''</blockquote>Meaning: Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world'. It is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />

=== महाभारते धर्मः ॥ Dharma in the Mahabharata ===

=== महाभारते धर्मः ॥ Dharma in the Mahabharata ===

Mahabharata, the great epic which is acclaimed as the मानवकर्तव्यशास्त्रम् (Manava Kartavya Shastra । code of duties of human beings) contains a discussion on Dharma. On being asked by Yudhisthira to explain the meaning and scope of Dharma, Bhishma who had mastered the knowledge of Dharma replied thus:<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥</blockquote><blockquote>प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shan Parv. 109.9-10)<ref>Maharshi Vyasa, Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/mbhK/pdf/mbhK12.pdf Shanti Parva].</ref></blockquote><blockquote>''tādr̥śo'yamanupraśno yatra dharmaḥ sudurlabhaḥ । duṣkaraḥ pratisaṁkhyātuṁ tatkenātra vyavasyati ॥''</blockquote><blockquote>''prabhavārthāya bhūtānāṁ dharmapravacanaṁ kr̥tam । yaḥ syātprabhavasaṁyuktaḥ sa dharma iti niścayaḥ ॥''</blockquote>Meaning: It is most difficult to define Dharma. It has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.<ref name=":3" />

Mahabharata, the great epic which is acclaimed as the मानवकर्तव्यशास्त्रम् (Manava Kartavya Shastra । code of duties of human beings) contains a discussion on Dharma. On being asked by Yudhisthira to explain the meaning and scope of Dharma, Bhishma who had mastered the knowledge of Dharma replied thus:<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥</blockquote><blockquote>प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shan Parv. 109.9-10)<ref>Maharshi Vyasa, Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/mbhK/pdf/mbhK12.pdf Shanti Parva].</ref></blockquote><blockquote>''tādr̥śo'yamanupraśno yatra dharmaḥ sudurlabhaḥ । duṣkaraḥ pratisaṁkhyātuṁ tatkenātra vyavasyati ॥''</blockquote><blockquote>''prabhavārthāya bhūtānāṁ dharmapravacanaṁ kr̥tam । yaḥ syātprabhavasaṁyuktaḥ sa dharma iti niścayaḥ ॥''</blockquote>Meaning: It is most difficult to define Dharma. It has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.<ref name=":3" />

Mahabharata also proclaims that ultimately it is Dharma which holds together all the entities of the Universe. Karna Parva eulogises Dharma in the following words:<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn Parv. 69.58)<ref>Maharshi Vyasa, Mahabharata, Karna Parva ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-08-%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-072 Chapter 72])</ref></blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>Meaning: That which supports, that which holds together the peoples (of the universe), that is Dharma<ref name=":0">[https://archive.org/details/sanatanadharmaad00benarich/page/2 Sanatana Dharma]: An Advanced Textbook of Hindu Religion and Ethics (1903), Benares: The Board of Trustees, Central Hindu College.</ref>

Mahabharata also proclaims that ultimately it is Dharma which holds together all the entities of the Universe. Karna Parva eulogises Dharma in the following words:<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn Parv. 69.58)<ref>Maharshi Vyasa, Mahabharata, Karna Parva ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-08-%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-072 Chapter 72])</ref></blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>Meaning: That which supports, that which holds together the people (of the universe), that is Dharma<ref name=":0">[https://archive.org/details/sanatanadharmaad00benarich/page/2 Sanatana Dharma]: An Advanced Textbook of Hindu Religion and Ethics (1903), Benares: The Board of Trustees, Central Hindu College.</ref>

Dharma sustains the society. Dharma maintains the social order . Dharma ensures well being and progress of Humanity. Dharma is surely that which fulfils these objectives.<ref name=":3" />

Therefore, Dharma sustains the society, maintains the social order, ensures well being and progress of Humanity.<ref name=":3" />

 

 

 

 

 

 

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the indiavidual 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" />

== 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.

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.  

अकामस्य क्रिया कचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किञ्चित् तत्तत्कामस्य चेष्टितम् ॥Which means, 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. Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Dharma or rules of righteous conduct was evolved as a solution to this eternal problem arising out of the natural instinct of man. - Shantiparva of the Mahabharata (Ch.59)

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.  

Dharma was formulated as a solution for problems arising out of the six inherent enemies in Man, namely Kama (desire), Krodha (anger), Lobha (greed), Moha (passion), Mada (infatuation) and Matsarya (enmity). 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 man has been the subject matter of an indepth study by those who formulated 'Dharma'. The root cause for all good or bad, verbal or physical acts of individuals has been analysed and explained in Manu Smriti. Manu cautions everyone to have self -control, so that his mind does not act as the 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.

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.

वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥

Infact, 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 his mind does not act as the 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.,

त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति ॥ (Manu 12.10-11)

These verses from the Manusmrti enumerate the root cause of all civil and criminal wrongs and the essence of philosophy necessary for the safety and happiness of individuals and the society. It indicates that training of the mind through proper education is essential. For, it is only through such education and training that it is possible to inculcate a sense of self imposed discipline in an individual which in turn enables him to exercise control over the mind, and through it, speech and physical actions can be controlled. In fact it is the experience of individuals that the absence of such control leads to undesirable and sometimes disastrous results.

Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz., (i) Manodanda -control over his thoughts, (ii) Vakdanda -control over his speech and (iii) 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.

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.<ref name=":3" />

The root cause of all civil and criminal wrongs and the essence of the philosophy necessary for the safety and happiness of individuals and the society are incorporated in Manu Smriti in the above verses. .

Dharma is one of the four Purusharthas in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]: Dharma, Artha (अर्थः), Kama (कामः), [[Moksha Dristipath|Moksha (मोक्षः)]]. Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.)<ref name="LCHI-Rama_Jois-Ch1" /> through which humans satisfy Kama (desires). The propounders of Dharma recognised that uncontrolled Kama of individuals would eventually lead to degradation of individual and the society. However, it was also recognised that fulfilment of Kama is necessary for human beings. Dharma was proposed to regulate the kinds of Kama and the means of earning Artha, to ensure the welfare of the entire society. In essence, the rules that define the proper means of obtaining Artha and the desires permitted to be fulfilled are as a whole known as Dharma. All the propounders of Dharma had  unanimously stated that living in conformance with Dharma is the requirement for a sustainable society.<ref name="LCHI-Rama_Jois-Ch1" /> Any act which doesn't obey Dharma is termed Adharma.

The above elucidation indicates that training of the mind through proper education is essential for, it is only through such education and training that it is possible to inculcate a sense of self imposed discipline in an individual which in turn enables him to exercise control over the mind, and through it speech and physical actions can be controlled.

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

Manu proceeds to declare that every human being who exercises the aforementioned three types of controls namely control over the mind, control over the body and control over the speech in respect of all living beings secures real happiness and success in his life.

<q>Ahimsa (अहिम्सा, non-violence), Satya (सत्यः, truthfulness), Asteya (अस्तोयम्, not coveting the property of others), Soucham (सौचम्, purity) and Indriyanigraha (इन्द्रियनिग्रहः, control of senses) are in brief, the common Dharmas for all [[Varna Dharma (वर्णधर्मः)|Varnas (वर्णाः)]].</q><ref name="LCHI-Rama_Jois-Ch1" />

The above guidelines given in Manu are unexceptionable. In fact it is the experience of man that the absence of such control leads to undesirable and sometimes disastrous results.

It was also clearly stated by Manu that a society that doesn't follow Dharma would destroy itself.

The 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 have been the most fundamental education to be imparted to individuals right from their childhood by which alone human beings develop the capacity to control their mind, speech and bodily actions. Everyone should be made to realise, that for the sake of satisfying ones greed or desire one were to indulge in illegal and immoral acts, he might secure a momentary physical enjoyment, but would land himself in deep trouble by losing mental peace and happiness and thus he has to suffer through out his life.

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।<br>तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।<ref>मनुस्मृति, 8-15</ref><br>Meaning: Dharma destroys those who destroy it. Dharma protects those who protect it. Therefore, do not destroy Dharma so that we do not get destroyed.

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" />

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|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 and the king was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name="LCHI-Rama_Jois-Ch1" />

Dharma is one of the four Purusharthas in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]: Dharma, Artha (अर्थः), Kama (कामः), [[Moksha Dristipath|Moksha (मोक्षः)]]. Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.)<ref name="LCHI-Rama_Jois-Ch1" /> through which humans satisfy Kama (desires). The propounders of Dharma recognised that uncontrolled Kama of individuals would eventually lead to degradation of individual and the society. However, it was also recognised that fulfilment of Kama is necessary for human beings. Dharma was proposed to regulate the kinds of Kama and the means of earning Artha, to ensure the welfare of the entire society. In essence, the rules that define the proper means of obtaining Artha and the desires permitted to be fulfilled are as a whole known as Dharma. All the propounders of Dharma had  unanimously stated that living in conformance with Dharma is the requirement for a sustainable society.<ref name="LCHI-Rama_Jois-Ch1" /> Any act which doesn't obey Dharma is termed Adharma.

The Sanskrit word Dharma is derived from the root word “Dhri” which means to hold together or support. Dharma supports or holds together everyone and everything. Dharma is also described as "duty" - duty towards oneself, family, community, country, and the world at large. Hence, there are multiple facet of dharma. Knowledge of Dharma is the knowledge of what is right and wrong. It is to guide mankind through our lives. Dharma is the universal code of behavior towards all living creatures and nonliving things. Dharma sustains and supports life in general, and helps to hold the community together. Dharma has two parts –

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

1. Samanya Dharma – duties that are common to all people.

<q>Ahimsa (अहिम्सा, non-violence), Satya (सत्यः, truthfulness), Asteya (अस्तोयम्, not coveting the property of others), Soucham (सौचम्, purity) and Indriyanigraha (इन्द्रियनिग्रहः, control of senses) are in brief, the common Dharmas for all [[Varna Dharma (वर्णधर्मः)|Varnas (वर्णाः)]].</q><ref name="LCHI-Rama_Jois-Ch1" />

2. Vishesha Dharma - is special duties of husband, wife, child, student, teacher, farmer, business person, king, soldier, etc.<ref name=":1" />

It was also clearly stated by Manu that a society that doesn't follow Dharma would destroy itself.

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. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself.<ref name=":4" />

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।<br>तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।<ref>मनुस्मृति, 8-15</ref><br>Meaning: Dharma destroys those who destroy it. Dharma protects those who protect it. Therefore, do not destroy Dharma so that we do not get destroyed.

There are conditions under which Dharma may change its usual course. Apad-Dharma is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity. <ref name=":4" />

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|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 and the king was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name="LCHI-Rama_Jois-Ch1" />

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the indiavidual 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" />

== Multiple facets of Dharma ==

== Multiple facets of Dharma ==