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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" />

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" />

==संहृतिः ॥ Synopsis==

==संहृतिः ॥ Synopsis==

It is a matter of common knowledge that in day-to-day life on account of greed and being actuated by 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 act without the knowledge of the Atma. As far as the Atma is concerned, being part and parcel of the Paramatma (the almighty), it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being. Manusmriti expounds this aspect thus, <blockquote>यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् । । १२.३५ । ।<ref name=":5" /></blockquote><blockquote>''yatkarma kr̥tvā kurvaṁśca kariṣyaṁścaiva lajjati । tajjñeyaṁ viduṣā sarvaṁ tāmasaṁ guṇalakṣaṇam । । 12.35 । ।''</blockquote>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. That, the act is a papa (पापम्).

 

It is a matter of common knowledge that a person indulges in wrongs in day-to-day life on account of greed and being actuated by 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). 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 act without the knowledge of the Atma. As far as the Atma is concerned, being part and parcel of the Paramatma (the almighty), it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being. Manusmriti expounds this aspect thus, <blockquote>यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् । । १२.३५ । ।<ref name=":5" /></blockquote><blockquote>''yatkarma kr̥tvā kurvaṁśca kariṣyaṁścaiva lajjati । tajjñeyaṁ viduṣā sarvaṁ tāmasaṁ guṇalakṣaṇam । । 12.35 । ।''</blockquote>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. That, the act is a papa (पापम्).

Therefore, the atma always tells the man who has committed the offence, that he has committed a papa. If a person commits theft, his atma will always be telling him "You are a thief. You have committed theft". Similarly, if a person commits murder, his atma will always be saying "You are a murderer". It does not allow him to have peace of mind. It constantly reminds him of his misdemeanors. Thus, he loses mental happiness.  

Therefore, the atma always tells the man who has committed the offence, that he has committed a papa. If a person commits theft, his atma will always be telling him "You are a thief. You have committed theft". Similarly, if a person commits murder, his atma will always be saying "You are a murderer". It does not allow him to have peace of mind. It constantly reminds him of his misdemeanors. 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. This internal check is what is meant by a "God Fearing" attitude as Atma 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. This internal check is what is meant by a "God Fearing" attitude as Atma is God within the man.  

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

* When a man thinks of doing an immoral 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 papa. If however, he listens to his conscience, he will not commit the papa.

* When a man thinks of doing an immoral 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 papa. If however, he listens to his conscience, he will not commit the papa.

* Similarly, in the course of doing an illegal act, the atma keeps telling him continuously, 'What you are doing is an immoral 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 papi (पापी). Manu rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness. It reads,<blockquote>आत्मैव ह्यात्मनः साक्षी गतिरात्मा तथाऽऽत्मनः । माऽवमंस्याः स्वमात्मानं नृणां साक्षिणमुत्तमम् ॥८.८४||<ref name=":6" /></blockquote><blockquote>''ātmaiva hyātmanaḥ sākṣī gatirātmā tathā<nowiki>''tmanaḥ । mā'</nowiki>vamaṁsyāḥ svamātmānaṁ nr̥ṇāṁ sākṣiṇamuttamam ॥''</blockquote>Meaning : The atma itself is the witness of the Self and the Self is the refuge of the atma. Do not despise your own atma, the supreme witness to the acts of men.

* Similarly, in the course of doing an illegal act, the atma keeps telling him continuously, 'What you are doing is an immoral 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 papi (पापी). Manu rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness. It reads,<blockquote>आत्मैव ह्यात्मनः साक्षी गतिरात्मा तथाऽऽत्मनः । माऽवमंस्याः स्वमात्मानं नृणां साक्षिणमुत्तमम् ॥८.८४||<ref name=":6" /></blockquote><blockquote>''ātmaiva hyātmanaḥ sākṣī gatirātmā tathā<nowiki>''tmanaḥ । mā'</nowiki>vamaṁsyāḥ svamātmānaṁ nr̥ṇāṁ sākṣiṇamuttamam ॥''</blockquote>Meaning : The atma itself is the witness of the Self and the Self is the refuge of the atma. Do not despise your own atma, the supreme witness to the acts of men.

This is the warning to those who indulge in adharma to achieve their unlawful objects. Therefore, the universally applicable and eternally valid advice flowing from the verse is "When an evil thought comes to your mind and the atma tells you that it is an evil one you should make every effort to get over your weaknesses, greed, anger or other feelings created by the other enemies inherent in man", even if it be at the instigation of your own kith and kin.  

This is the warning to those who indulge in adharma to achieve their unlawful objects. Therefore, the universally applicable and eternally valid advice flowing from the verse is "When an evil thought comes to your mind and the atma tells you that it is an evil one you should make every effort to get over your weaknesses, greed, anger or other feelings created by the other enemies inherent in man", even if it be at the instigation of your own kith and kin.  

The principle flowing from this is, a man must be true to his conscience. Manu adds that many a man thinks of indulging in wrong acts with the object of securing wealth and when he is unable to secure it by legitimate methods, he thinks of securing it by illegitimate methods. Therefore, every one should strive not to submit or surrender himself to such desires.  

The principle flowing from this is, a man must be true to his conscience. Manu adds that many a times, man thinks of indulging in wrong acts with the object of securing wealth and when he is unable to secure it by legitimate methods, he thinks of securing it by illegitimate methods. Therefore, every one should strive not to submit or surrender himself to such desires.  

To illustrate, a man wants to earn money or even more money, so that he and the members of his family may lead a comfortable life. There is nothing wrong in the desire. However, he should consider the correct way of fulfilling that desire. The right way is to secure knowledge of any art, craft, trade, business or avocation and thereafter with the aid of such knowledge to work hard, honestly and earn the money. Because, such rightfully earned money gives mental happiness.  

To illustrate, a man wants to earn money or even more money, so that he and the members of his family may lead a comfortable life. There is nothing wrong in the desire. However, he should consider the correct way of fulfilling that desire. The right way is to secure knowledge of any art, craft, trade, business or avocation and thereafter with the aid of such knowledge to work hard, honestly and earn the money. Because, such rightfully earned money gives mental happiness.  

In fact, the pleasure and happiness a man secures and enjoys by helping others in any manner, who are in need of such help is more than the pleasure he gets by spending money purely for selfish purposes.  

In fact, the pleasure and happiness a man secures and enjoys by helping others in any manner, who are in need of such help is more than the pleasure he gets by spending money purely for selfish purposes.  

Therefore, the whole purpose and object of education must be to develop good qualities in individuals and enable them to rise to a divine level higher than human beings. And not to degrade himself to the level of an animal at any rate. This aspect has been forcefully brought out in the Nitishataka- 72:<blockquote>एते सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यज्य ये । सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये । तेऽमी मानुषराक्षसाः परहितं स्वार्थाय निघ्नंति ये ।</blockquote><blockquote>''ete satpuruṣāḥ parārthaghaṭakāḥ svārthaṁ parityajya ye । sāmānyāstu parārthamudyamabhr̥taḥ svārthāvirodhena ye । te'mī mānuṣarākṣasāḥ parahitaṁ svārthāya nighnaṁti ye ।''</blockquote>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.

Therefore, the whole purpose and object of education must be to develop good qualities in individuals and enable them to rise to a divine level higher than human beings. And not to degrade himself to the level of an animal at any rate. This aspect has been forcefully brought out in the Nitishataka as follows: <blockquote>एते सत्पुरुषा: परार्थघटका: स्वार्थं परित्यज्य ये सामान्यास्तु परार्थमुद्यमभृत: स्वार्थाऽविरोधेन ये ।</blockquote><blockquote>तेऽमी मानुषराक्षसा: परहितं स्वार्थाय निघ्नन्ति ये ये निघ्नन्ति निरर्थकं परहितं ते के न जानीमहे ।।७५।।<ref>[https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%80%E0%A4%A4%E0%A4%BF%E0%A4%B6%E0%A4%A4%E0%A4%95%E0%A4%AE%E0%A5%8D Nitishataka.]</ref></blockquote><blockquote>''ete satpuruṣā: parārthaghaṭakā: svārthaṁ parityajya ye sāmānyāstu parārthamudyamabhr̥ta: svārthā'virodhena ye।''</blockquote><blockquote>''te'mī mānuṣarākṣasā: parahitaṁ svārthāya nighnanti ye ye nighnanti nirarthakaṁ parahitaṁ te ke na jānīmahe।।75।।''</blockquote>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. While, those who destroy that which is beneficial to others for no reason are indeed indescribable.

 

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>ध्यायतो विषयान् पुंसः सङ्गत्सेषूपजायते । सङ्गत्सेषूपजायते कामः कामात्क्रोधोऽभिजायते ॥ </blockquote><blockquote>क्रोधात्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ </blockquote><blockquote>''dhyāyato viṣayān puṁsaḥ saṅgatseṣūpajāyate । saṅgatseṣūpajāyate kāmaḥ kāmātkrodho'bhijāyate ॥''</blockquote><blockquote>''krodhātbhavati sammohaḥ sammohātsmr̥tivibhramaḥ । smr̥tibhraṁśād buddhināśo buddhināśātpraṇaśyati ॥''</blockquote>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.

 

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.

 

 

 

(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.  

The above moral code is a clear exposition of the principle laid down in Manusmrti. 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 carry on 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 carry on 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.  

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 immoral 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 verbal or bodily actions.<ref name=":3" />

In fact, the consequences of not controlling desires which arise in the mind are explained in the Bhagvadgita Ch. II 62-63, thus:<blockquote>ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥</blockquote><blockquote>क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 2].</ref></blockquote><blockquote>''dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate । saṅgātsaṁjāyate kāmaḥ kāmātkrodho'bhijāyate ॥2- 62॥''</blockquote><blockquote>''krodhādbhavati saṁmohaḥ saṁmohātsmr̥tivibhramaḥ । smr̥tibhraṁśādbuddhināśo buddhināśātpraṇaśyati ॥2- 63॥''</blockquote>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 and the man perishes.

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.

# For all others, to carry on their profession, avocation, trade or business in such a way as to render service to Society taking only reasonable remuneration or profit.

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

This is the 'Dharma' of every individual that was evolved as a preventive measure to combat the six enemies (Arishadvarga) inherent in every individual.<ref name=":3" />

== References ==

== References ==

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[[Category:Dharmas]]

[[Category:Dharmas]]

[[Category:Dharmas]]

[[Category:Dharmas]]