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Line 162: − A few important tenets which are common − + + − 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.+ − + + + + + − 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.+ − + + + + + + + + + + + + + + + + + + + + + + + + + + + + − + + + + + + − 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 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. + + − + − THE VISHNU SAMHITA enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, seva (सेवा | selfless service) of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men.<ref name=":1">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>+ − It is eternal as indicated in Manu Chapter X-63 :<blockquote>अहिंसा सत्यमस्तेयं शौचम् इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥</blockquote>Meaning : Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shaucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>+ − The principles of Samanya Dharma applicable to all and which should be the controlling factor were put under five heads in Manusmrti:<blockquote>अहिंसा सत्यमस्तेयं शौचम् इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shaucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all the varnas. Here,+ − #The first rule prohibits people from indulging in violence against other living beings.+ − #The second rule requires every one to be truthful in day to day life. − #The third rule prohibits the desire to secure wealth by illegitimate methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics. − #The fourth rule commands every individual to maintain purity of thought, word and deed. This is called Trikarana shuddhi viz. Kaya, Vacha, Manasa. Also, known as Antaranga Shuddhi (internal/mental purity) and Bahiranga Shuddhi (external purity or purity in action), this rule means absolute honesty that reflects through harmony in thought, word and deed of an individual. That is, one should not think something in the mind, speak something else, and do entirely another thing. − #The fifth rule i.e. control of senses is very important because, it is lack of control over the senses that results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas) as discussed earlier which lands himself as well as others in misery and loss of happiness. − Mahabharata had put it under nine heads :-<blockquote>अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥12.59.9 आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ।<ref name=":3">Mahabharata, Shanti 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-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref></blockquote>Meaning: Truthfulness, to be free from anger, sharing wealth with others, (samvibhaga) forgiveness, procreation of children from one’s wife alone, purity, absence of enmity, straightforwardness and maintaining persons dependent on oneself are the nine rules of the Dharma for persons belonging to all the varnas. (Mahabharata Shantiparva 6-7-8).<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> − == Samanya Dharma in Bhagavata Purana == − Narada enumerates the ideal duties prescribed for human beings to Yudhisthira in the 11th Chapter of the 7th Skandha in the Bhagavata Purana. He says, <blockquote>सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८॥ सन्तोषः समदृक्सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनमात्मविमर्शनम् ॥ ९॥ अन्नाद्यादेः संविभागो भूतेभ्यश्च यथार्हतः । तेष्वात्मदेवताबुद्धिः सुतरां नृषु पाण्डव ॥ १०॥ श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्मसमर्पणम् ॥ ११॥ नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशल्लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२॥</blockquote>Meaning: Truthfulness, compassion, austerity, purity, endurance, power of discrimination between right and wrong, control of the mind and senses, non-violence, celibacy, sacrifice, the study of Vedas or repetition internally of prayers to the Supreme, straightforwardness, contentment, seva (सेवा | selfless service) to those who regard all beings as equal, gradual withdrawal from worldly activities, observation of the fruitlessness of human actions, refraining from useless talk, investigation of the nature of atman (and its distinctness from the body), equitable distribution of food, eatables etc, among creatures according to their worth (and needs), to look upon them, especially human beings as one's own self and as the deity, Oh son of Pandu. Hearing (the divine name or the stories of the Supreme), chanting of his name, contemplation on, seva (सेवा | selfless service) of, worship of, bowing to, rendering seva (सेवा | selfless service) to the Supreme, behaving as his friend and dedication of oneself to Hari who is the goal of noble beings - these thirty characteristics are said to constitute the highest dharma of all human beings whereby the atman of the universe is propitiated and pleased, Oh raja. (AITM, Vol.9, P.964) − According to the Bhagavata Purana, performance of yajnas, study of scriptures and dana are prescribed for all the twice-born Varnas (viz. Brahmana, Kshatriya and Vaishya) who are of pure birth and conduct. And it is for these (varnas) that duties incumbent on different stages in life (ashrama) are prescribed.<ref name=":6">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n95 P.no.964].</ref><blockquote>इज्याध्ययनदानानि विहितानि द्विजन्मनाम् । जन्मकर्मावदातानां क्रियाश्चाश्रमचोदिताः ॥ १३॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref></blockquote><blockquote>ijyādhyayanadānāni vihitāni dvijanmanām । janmakarmāvadātānāṁ kriyāścāśramacoditāḥ ॥ 13॥</blockquote>+
Samanya Dharma (सामान्यधर्मः) (view source)
Revision as of 14:10, 29 October 2021
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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
The Sanskrit term 'Dharma' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of Bharata, fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0" />
The Sanskrit term 'Dharma' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of Bharata, fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>
This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).
This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).
The generic form eternally remains the same. It is not affected by changes in time, place, surroundings and individual differences. It is never changed by any circumstance whatsoever. And is thus, Sanatana or eternal. That which changes according to the change of time, place and surrounding circumstances is the external aspect or ritual, of Dharma.<ref name=":1" />
The generic form eternally remains the same. It is not affected by changes in time, place, surroundings and individual differences. It is never changed by any circumstance whatsoever. And is thus, Sanatana or eternal. That which changes according to the change of time, place and surrounding circumstances is the external aspect or ritual, of Dharma.<ref name=":1">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
== धर्मभेदः ॥ Classification of Dharma ==
== धर्मभेदः ॥ Classification of Dharma ==
Bharatiya Parampara enunciates that Dharma or righteous duties have two aspects.
Bharatiya Parampara enunciates that Dharma or righteous duties have two aspects.
# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2" /> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />
# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />
# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The Varnashrama Dharmas are special Dharmas to be practised by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Asrama, creed or colour.<ref name=":1" />
# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The Varnashrama Dharmas are special Dharmas to be practised by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Asrama, creed or colour.<ref name=":1" />
# Adroha Absence of enmity
# Adroha Absence of enmity
# Arjava Straightforwardness
# Arjava Straightforwardness
# Bhrtya Bharana Maintainence of dependents<ref name=":5" />
# Bhrtya Bharana Maintainence of dependents<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>
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# Svadhyaya Perseverance
# Svadhyaya Perseverance
# Dasya (Rendering selfless service to the divine)
# Dasya (Rendering selfless service to the divine)
# Sakhya (Behaving as a friend with the divine)
# Sakhya (Behaving as a friend with the divine)
# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6" />
# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n95 P.no.964].</ref>
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|अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः ।
|अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः ।
प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ १२.५९.९ ॥
प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ १२.५९.९ ॥
आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ।<ref name=":3" />
आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ।<ref name=":3">Mahabharata, Shanti 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-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref>
|स्वाध्यायं ब्रह्मचर्यं च दानं यजनमेव च ।
|स्वाध्यायं ब्रह्मचर्यं च दानं यजनमेव च ।
अकार्पण्यमनायासं दयाऽहिंसा क्षमा दमः ॥ ११.२३ ॥
अकार्पण्यमनायासं दयाऽहिंसा क्षमा दमः ॥ ११.२३ ॥
श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्म समर्पणम् ॥ ११ ॥
श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्म समर्पणम् ॥ ११ ॥
नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशत् लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२ ॥<ref name=":4" />
नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशत् लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२ ॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref>
|-
|-
|ahiṁsā satyaṁ asteyaṁ śaucaṁ indriyanigrahaḥ ।
|ahiṁsā satyaṁ asteyaṁ śaucaṁ indriyanigrahaḥ ।
nr̥ṇāmayaṁ paro dharmaḥ sarveṣāṁ samudāhr̥taḥ । triṁśat lakṣaṇavān rājan sarvātmā yena tuṣyati ॥ 12 ॥
nr̥ṇāmayaṁ paro dharmaḥ sarveṣāṁ samudāhr̥taḥ । triṁśat lakṣaṇavān rājan sarvātmā yena tuṣyati ॥ 12 ॥
|}
|}
to many texts.
== प्रचुरोक्ताः सामान्यधर्माः ॥ Persistent tenets ==
It is seen that Samanya Dharma or principles applicable to all<ref name=":5" /> are enlisted in various texts. Manusmrti gives a list of 5 tenets; Arthashastra mentions 6 tenets; Yajnavalkya Smrti mentions 9 tenets; Mahabharata also mentions 9 tenets; Vamana Purana mentions 14 tenets; while the Bhagavata Purana mentions 30 tenets as Samanya Dharma.<ref name=":2" />
The 5 tenets mentioned in Manusmrti that find mention at all instances that enlist Samanya Dharma include<ref name=":2" /><ref name=":0" /><ref name=":5" />
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.
# अहिंसा || Ahimsa
# सत्यम् || Satya
# अस्तेयम् || Asteya
# शौचम् || Shaucha
# इन्द्रियनिग्रहः || Indriya Nigraha
These five tenets are herewith discussed in brief.
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.
=== अहिंसा || Ahimsa ===
Ahimsa refers to Non-injury<ref name=":2" /> or Non-violence.<ref name=":0" /><ref name=":5" />The first rule prohibits people from indulging in violence against other living beings.<ref name=":5" />
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.<ref name=":7" />
=== सत्यम् || Satya ===
Satya refers to truthfulness.<ref name=":0" /><ref name=":5" />The second rule requires every one to be truthful in day to day life.<ref name=":5" />
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.<ref name=":7" />
=== अस्तेयम् || Asteya ===
Asteya reders to non-stealing<ref name=":2" /> not coveting the property of others<ref name=":0" /> not acquiring illegitimate wealth<ref name=":5" />
The third rule prohibits the desire to secure wealth by illegitimate methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics.<ref name=":5" />
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.<ref name=":7" />
=== शौचम् || Shaucha ===
Shaucha refers to Cleanliness<ref name=":2" /> purity<ref name=":0" /><ref name=":5" />
The fourth rule commands every individual to maintain purity of thought, word and deed. This is called Trikarana shuddhi viz. Kaya, Vacha, Manasa. Also, known as Antaranga Shuddhi (internal/mental purity) and Bahiranga Shuddhi (external purity or purity in action), this rule means absolute honesty that reflects through harmony in thought, word and deed of an individual. That is, one should not think something in the mind, speak something else, and do entirely another thing.<ref name=":5" />
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.<ref name=":7" />
=== इन्द्रियनिग्रहः || Indriya Nigraha ===
Indriya Nigraha refers Sense-restraint<ref name=":2" /> control of senses<ref name=":0" /><ref name=":5" />
The fifth rule i.e. control of senses is very important because, it is lack of control over the senses that results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas) as discussed earlier which lands himself as well as others in misery and loss of happiness.<ref name=":5" />
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.
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.
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.<ref name=":7" />
A few other important tenets of Samanya Dharma that are common to many texts are as follows:
=== दया ॥ ===
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.<ref name=":7" />
=== दानम् ॥ ===
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.<ref name=":7" />
=== अनसूया ॥ ===
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.<ref name=":7" />
=== क्षमा ॥ ===
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.<ref name=":7" />
=== स्वाध्यायः ॥ ===
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.<ref name=":7" />
=== ब्रह्मचर्यम् ॥ ===
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.<ref name=":7" />
For a detailed discussion on ''sāmānya'' ''dharma'', See Sridhar, N (2015). Samanya Dharma and Spirituality. ''Prabuddha Bharata''. 120 (9)
''sāmānyadharma'' that are applicable to every person.
the ingredients of Samanya Dharma, the general law for all men.
the common Dharma for all.<ref name=":0" />
and which should be the controlling factor were put under five heads<ref name=":5" />
the common Dharma for all the varnas.<ref name=":5" />
the ideal duties prescribed for human beings
characteristics are said to constitute the highest dharma of all human beings whereby the atman of the universe is propitiated and pleased
THE VISHNU SAMHITA enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, seva (सेवा | selfless service) of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men.<ref name=":1" />
Mahabharata had put it under nine heads :-<blockquote>अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥12.59.9 आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ।<ref name=":3" /></blockquote>Meaning: Truthfulness, to be free from anger, sharing wealth with others, (samvibhaga) forgiveness, procreation of children from one’s wife alone, purity, absence of enmity, straightforwardness and maintaining persons dependent on oneself are the nine rules of the Dharma for persons belonging to all the varnas. (Mahabharata Shantiparva 6-7-8).<ref name=":5" />
Samanya Dharma in Bhagavata Purana
Narada enumerates the ideal duties prescribed for human beings to Yudhisthira in the 11th Chapter of the 7th Skandha in the Bhagavata Purana. He says, <blockquote>सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८॥ सन्तोषः समदृक्सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनमात्मविमर्शनम् ॥ ९॥ अन्नाद्यादेः संविभागो भूतेभ्यश्च यथार्हतः । तेष्वात्मदेवताबुद्धिः सुतरां नृषु पाण्डव ॥ १०॥ श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सख्यमात्मसमर्पणम् ॥ ११॥ नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशल्लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२॥</blockquote>Meaning: Truthfulness, compassion, austerity, purity, endurance, power of discrimination between right and wrong, control of the mind and senses, non-violence, celibacy, sacrifice, the study of Vedas or repetition internally of prayers to the Supreme, straightforwardness, contentment, seva (सेवा | selfless service) to those who regard all beings as equal, gradual withdrawal from worldly activities, observation of the fruitlessness of human actions, refraining from useless talk, investigation of the nature of atman (and its distinctness from the body), equitable distribution of food, eatables etc, among creatures according to their worth (and needs), to look upon them, especially human beings as one's own self and as the deity, Oh son of Pandu. Hearing (the divine name or the stories of the Supreme), chanting of his name, contemplation on, seva (सेवा | selfless service) of, worship of, bowing to, rendering seva (सेवा | selfless service) to the Supreme, behaving as his friend and dedication of oneself to Hari who is the goal of noble beings - these thirty characteristics are said to constitute the highest dharma of all human beings whereby the atman of the universe is propitiated and pleased, Oh raja. (AITM, Vol.9, P.964)
According to the Bhagavata Purana, performance of yajnas, study of scriptures and dana are prescribed for all the twice-born Varnas (viz. Brahmana, Kshatriya and Vaishya) who are of pure birth and conduct. And it is for these (varnas) that duties incumbent on different stages in life (ashrama) are prescribed.<ref name=":6" /><blockquote>इज्याध्ययनदानानि विहितानि द्विजन्मनाम् । जन्मकर्मावदातानां क्रियाश्चाश्रमचोदिताः ॥ १३॥<ref name=":4" /></blockquote><blockquote>ijyādhyayanadānāni vihitāni dvijanmanām । janmakarmāvadātānāṁ kriyāścāśramacoditāḥ ॥ 13॥</blockquote>
== सामान्यधर्मस्य महत्त्वम् ॥ Importance of Samanya Dharma ==
=== योगे ॥ In 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.
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
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.<ref name=":7" />
=== भक्त्याम् ॥ In 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.<ref name=":7" />
=== ज्ञाने ॥ In Jnana ===
The tenets of samanya dharma are very vital in the path of knowledge as well.
The five tenets mentioned in Manu are ''ahiṃsā'' (non-injury), ''satya'' (truth), ''asteya'' (non-stealing), ''indriya-nigraha'' (Sense-restraint) and ''śauca'' (Cleanliness). For a detailed discussion on ''sāmānya'' ''dharma'', See Sridhar, N (2015). Samanya Dharma and Spirituality. ''Prabuddha Bharata''. 120 (9)<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref>
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.<ref name=":7" />
=== अध्यात्मे ॥ In Adhyatma ===
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 name=":7">Nithin Sridhar (2015), [https://www.esamskriti.com/essays/pdf/15-oct-Samanya-Dharma-Spirituality.pdf Samanya Dharma and Spirituality], Prabuddha Bharata</ref>
== References ==
== References ==
[[Category:Dharmas]]
[[Category:Dharmas]]
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