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Samanya Dharma (सामान्यधर्मः) (view source)
Revision as of 04:33, 29 October 2021
, 04:33, 29 October 2021→वैदिकवाङ्मयेषु सामान्यधर्मः ॥ Samanya Dharma in Vaidika Vangmaya: Adding content with reference - to be edited
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|+Samanya Dharma as enlisted in Vaidika Vangmaya<ref name=":2" />
|+Samanya Dharma as enlisted in Vaidika Vangmaya<ref name=":2" />
!Manusmrti
!Manusmrti
!Arthashastra
!Arthashastra
!Bhagavata Purana
!Bhagavata Purana
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|No. of tenets
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|6 tenets
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|9 tenets
|9
|9 tenets
|9
|14 tenets
|14
|30 tenets
|30
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# Ahimsa Non-injury / Non-violence
# Ahimsa Non-injury / Non-violence
# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6" />
# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6" />
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|अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः ।
|अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः ।
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ १०.६३ ॥<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%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10]</ref>
एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ १०.६३ ॥<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%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10]</ref>
nr̥ṇāmayaṁ paro dharmaḥ sarveṣāṁ samudāhr̥taḥ । triṁśat lakṣaṇavān rājan sarvātmā yena tuṣyati ॥ 12 ॥
nr̥ṇāmayaṁ paro dharmaḥ sarveṣāṁ samudāhr̥taḥ । triṁśat lakṣaṇavān rājan sarvātmā yena tuṣyati ॥ 12 ॥
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A few important tenets which are common
to many texts.
Ahimsa: It literally means non-violence or noninjury. But, here the violence or injury referred to is not applicable only to bodily injuries. Ahimsa should be practised in action, speech, and thought.19 Himsa or violence in action refers to causing physical harm to others. It may be harm to a human, animal, insects, plants, or any other living organism. Any physical action that causes harm or imposes pain on any living being is considered violent action. Similarly, words that cause mental agony to others or words that are intended to act as curses that create imbalance in the surroundings are violent speech. And finally any thought about harming others either physically or mentally is violent thought. Hence, the practice of ahimsa includes non-injury to other living beings through action, speech, and thought.
Satya: The practice of satya, truthfulness as a dharma entails truthfulness in thought, speech, and actions. A person must practice what one preaches and preach what one practises. A person must speak only that which one knows to be the truth. Thought, speech, and action must be in line with the truth. ‘Truth is to align thought, speech, and action with reality and speak the reality for the welfare of living beings.’21 ‘Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.’22 Another important aspect of the practice of satya is that truth must be spoken in a pleasant manner. ‘Let one say what is true, let one say what is pleasing, let one utter no disagreeable truth, and let one utter no agreeable falsehood; that is the eternal law’ (4.138). If some unpleasant news must be conveyed to someone, it should be done at a proper time and in a subtle way so as to minimise the pain to the listener. Such an austere practice of truth in every word uttered, in every action performed, and in every thought that crosses the mind constitutes satya dharma.
Asteya: Any thought, speech, or action that amounts to stealing or misappropriation by force or fraud is steya. Asteya is the opposite of that. Therefore, a person practising asteya should never take away anything that belongs to another. Further, one must not even desire to possess them. One must never speak about something which is not one’s own understanding. One must never steal or misappropriate other’s ideas and discoveries and claim them as one’s own. Steya does not refer only to the stealing of other’s property. It may even refer to kidnapping other’s family members. Hence, the practice of asteya involves a strict control of mind and senses such that one does not entertain even any ideas of stealing other’s ideas, property, or family members.
Shaucha: It refers to both external cleanliness and internal purity. External cleanliness constitutes cleanliness of the body through bathing and the like, cleanliness of various objects of use with water, mud, and other materials, and cleanliness of the surrounding environment including keeping the ground, water, and air clean. Internal cleanliness refers to the purification of the mind by removing impurities like lust and anger.
Indriyanigraha: It refers to the control of the mind and the senses. A person who is in the grip of the senses is ever running behind worldly pleasures and hence will end up committing mistakes that result in sorrow. For such a person it is said: ‘Neither (the study of ) the Vedas, nor liberality, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a person whose heart is contaminated (by sensuality)’ (2.97). Hence, without controlling the mind and the senses, there is neither material happiness nor spiritual bliss.
The Smritis answer: ‘Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter’ (2.94). However, proper restraint cannot be achieved merely by suppression of desires. Restraint of the senses is possible only through constant awareness and vigilance. ‘Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge’ (2.96). One should practise constant monitoring of one’s thoughts, speech, and actions. Every object towards which the mind or the senses get attracted must be observed and examined by the intellect. The intellect must question whether the object is useful, whether possessing it has any real benefit for oneself and the others, whether possession of such an object is according to dharma or not. It is only by the practice of constant awareness and restraint that a person will be able to attain complete indriyanigraha.
Daya: The Shandilya Upanishad defines daya as ‘kindness to all creatures at all places’.23 Hence, a person who has daya is always kind and compassionate towards all beings. Such a person will never do anything that can harm any being and will never utter anything that would cause pain to someone. Such a person would not even think of hurting others. That person’s thoughts, speech, and actions will be full of kindness for everyone and would be aimed at achieving the well-being of everyone.
Danam: It refers to the act of charity. The Shandilya Upanishad says that dana means the giving away of ‘ethically earned money, grains, and the like’ (1.2). The Gita speaks of three kinds of charity—the sattvic, the rajasic, and the tamasic: That gift is referred to as born of sattva which gift is given with the idea that it ought to be given, to one who will not serve in return, and at the (proper) place, (proper) time and to a (proper) person. But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly— that is considered to be born of rajas. That gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of tamas.24 Sattvic charity is the best form of charity and tamasic charity must be completely avoided.
Anasuya: Asuya means jealousy and an-asuya means the absence of jealousy. A person must never be jealous of another person’s knowledge, wealth, or prosperity as jealousy leads to frustration and anger that in turn leads to various wrongdoings. A jealous person thinks of stealing other’s wealth or causing some harm to the other. Hence, jealousy will result in mental confusion and social discord and ultimately take a person to spiritual fall. Therefore, the tenet of anasuya has been prescribed as one of the common tenets of dharma.
Kshama: It means ‘forgiveness’. The Shandilya Upanishad describes kshama as ‘forbearance of everything, the pleasant and the unpleasant, praise and insult’.25 A person whose mind is unsteady and is affected by praise or criticism, will bear grudge when not praised or when criticised. Such a person can never forgive those who appear to cause real or imagined harm. This holding of grudge gives rise to frustration and anger which in turn deludes the intellect.
Svadhyaya: It refers to the study of various scriptures and contemplating upon them. ‘The study of Vedanta, the chanting of Rudraprashna a hundred times, and the repetition of Om and other mantras, and that which makes one attain sattva, is called svadhyaya by the wise.’26 Those who are not competent to study Vedanta can read the Puranas and the epics like the Mahabharata.
Brahmacharya: It refers to a practise of celibacy. The Shandilya Upanishad defines brahmacharya as ‘the renunciation of sexual intercourse at all times in thought, word, and action’. 27 Brahmacharya leads to control of the mind and the senses and ultimately results in the cessation of desires.
Samanya Dharma and Yoga
Patanjali has systematised these methods and has chalked out an eight-limbed process that slowly leads a person towards the ultimate state of samadhi. These eight limbs are: yama, external discipline; niyama, internal discipline; asana, pranayama, breath control; pratyahara, withdrawal of the sense organs; dharana, steadfast concentration; dhyana, meditative absorption; and samadhi.
Yama and niyama are foundational without which the practice of asana or pranayama will never bear fruit. The tenets of yama and niyama are the tenets of samanya dharma and are universal and apply to everyone. Yama includes non-violence, truth, non-stealing, brahmacharya, and aparigraha, not holding more than what is necessary. Niyama includes cleanliness, cheerfulness, austerity, svadhyaya, and surrender to God. The practice of these tenets of samanya dharma will regulate one’s lifestyle, build character, remove mental distractions, and purify the mind. The purification of mind leads to stillness of the mind. Hence, when a person established in yama and niyama practises asana and pranayama, she or he will be able to withdraw the senses and attain one-pointed concentration which will ultimately lead to samadhi. Therefore, samanya dharma is an inseparable aspect of yoga, without which any practice of yoga would be fruitless.
Samanya Dharma and Bhakti
A person can attain true bhakti only when one is able to purify one’s heart by destroying these inner impurities like lust, anger, and pride. And this destruction of inner impurities is brought about only by the practice of the tenets of dharma. The Narada Bhakti Sutra says: ‘Non-violence, truthfulness, purity, compassion, piety, and other essentials of good life, should be maintained.’29 Even in bhakti, a constant practice of samanya dharma is inevitable.
Samanya Dharma and Jnana
The tenets of samanya dharma are very vital in the path of knowledge as well.
The liberation from the cycle of birth and death
results from the direct knowledge of Atman, the
innermost Self, which is realised as Brahman itself.
At the dawn of knowledge, all the objects of the universe which were previously perceived as being different from Brahman are realised as being non-different from Brahman in reality. This direct knowledge of the reality that Atman alone exists, liberates a person from the bondage of birth and death because bondage itself was rooted in ignorance about the true nature of Atman.
The Upanishads lay down the requisite qualifications for a person to become eligible to practise Vedanta. The Taittiriya Upanishad says: ‘Having taught the Vedas, the preceptor imparts this post-instruction to the students: “Speak the truth. Practise righteousness. Make no mistake about study.”’30 In Vivekachudamani, Acharya Shankara enumerates the basic qualifications necessary to practise Vedanta called the sadhana-chatushtaya, fourfold spiritual practice: discernment, dispassion, control of the internal organs, control of the external sense organs, forbearance, withdrawal of the mind from external sense objects, faith in the guru and scriptures, one-pointed meditation on Brahman, and an intense desire for moksha. These are also either the tenets of samanya dharma themselves or those that are attained through the practice of samanya dharma.
Importance of Samanya Dharma in Spirituality
The importance of samanya dharma in spirituality irrespective of the chosen path is in that it leads to the purification of the mind. The mind is afflicted with various impurities that are generally classified into the six passions: kama, lust; krodha, anger; moha, delusion; lobha, greed; mada, pride; and matsarya, jealousy. These impurities lead a person to commit various mistakes which in turn tighten the karmic bondage. As long as a person is under the influence of these mental passions, she or he cannot make any spiritual progress. Hence, purification of the mind by the destruction of these internal enemies is the very first stage in spirituality. And this is possible only by a constant practice of the various tenets of samanya dharma. That is why Manu Smriti says: ‘Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.’31
The role of samanya dharma in any spiritual path is foundational in nature. It is a basic discipline that imparts the required qualities to a spiritual aspirant that makes one fit to practise any spiritual discipline that leads to moksha.<ref>Nithin Sridhar (2015), [https://www.esamskriti.com/essays/pdf/15-oct-Samanya-Dharma-Spirituality.pdf Samanya Dharma and Spirituality], Prabuddha Bharata</ref>
''Manusmṛti'' (10.63) gives a list of five tenets; ''Arthaśāstra'' (1.3.13) mentions six tenets; ''Yajnavalkya Smṛti'' (1.122) mentions nine tenets; ''Mahābhāratam'' (12.60.7-8) also mentions nine tenets; ''Vāmana Purāṇa''(11.23-24) mentions fourteen tenets and ''Bhāgavatapurāṇa'' (7.11.8-12) mentions thirty tenets as ''sāmānyadharma'' that are applicable to every person.
''Manusmṛti'' (10.63) gives a list of five tenets; ''Arthaśāstra'' (1.3.13) mentions six tenets; ''Yajnavalkya Smṛti'' (1.122) mentions nine tenets; ''Mahābhāratam'' (12.60.7-8) also mentions nine tenets; ''Vāmana Purāṇa''(11.23-24) mentions fourteen tenets and ''Bhāgavatapurāṇa'' (7.11.8-12) mentions thirty tenets as ''sāmānyadharma'' that are applicable to every person.