Changes

The propounders of Dharma did appreciate that the fulfillment of desires of human beings was essential but were of the opinion that unless the desires were regulated by law, they would bring about undesirable results. Therefore, all the propounders of Dharma were unanimous that for the existence of an orderly society and the peace and happiness of all, the desires (kama) for material enjoyment, and pleasures (Artha) should always conform to Dharma (Code of Right Conduct) and be never inconsistent with it.

The propounders of Dharma did appreciate that the fulfillment of desires of human beings was essential but were of the opinion that unless the desires were regulated by law, they would bring about undesirable results. Therefore, all the propounders of Dharma were unanimous that for the existence of an orderly society and the peace and happiness of all, the desires (kama) for material enjoyment, and pleasures (Artha) should always conform to Dharma (Code of Right Conduct) and be never inconsistent with it.

'''<blockquote>rLekPNkL=a izek.ka rs dk;kZdk;ZO;ofLFkrkSA KkRok 'kkL=fo/kkuksDra deZ drqZfegkgZflAA'''

'''<blockquote>"

rLekPNkL=a izek.ka rs dk;kZdk;ZO;ofLFkrkSA KkRok 'kkL=fo/kkuksDra deZ drqZfegkgZflAA'''

'''GITA 16-24'''

'''GITA 16-24'''

</blockquote><blockquote>Let the sastras be your authority in deciding what you should do and what you should desist from doing.

</blockquote><blockquote>"

Let the sastras be your authority in deciding what you should do and what you should desist from doing.

Having understood what is ordained by the Sastras, you should act accordingly.

Having understood what is ordained by the Sastras, you should act accordingly.

'''</blockquote><blockquote></blockquote><blockquote>/kekZFkkZoqP;rs Js;% dkekFkkSZ /keZ ,o pA vFkZ ,osg ok Js;fL=oxZ bfr rq fLFkfr%AA ifjR;tsnFkZdkekS ;kS L;krka /keZoftZrkSA

'''</blockquote><blockquote>"

</blockquote><blockquote>"

/kekZFkkZoqP;rs Js;% dkekFkkSZ /keZ ,o pA vFkZ ,osg ok Js;fL=oxZ bfr rq fLFkfr%AA ifjR;tsnFkZdkekS ;kS L;krka /keZoftZrkSA

MANU II 224 & IV 176

MANU II 224 & IV 176

'''

'''

</blockquote><blockquote>To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness.

</blockquote><blockquote>"

</blockquote><blockquote></blockquote>But the correct view is that the aggregate of Dharma, Artha and Kama (Trivarga) secures welfare and happiness.

To achieve welfare and happiness some declare Dharma and Artha are good. Others declare that Artha and Kama are better. Still others declare that Dharma is the best. There are also persons who declare Artha alone secures happiness.

</blockquote><blockquote>"

</blockquote>But the correct view is that the aggregate of Dharma, Artha and Kama (Trivarga) secures welfare and happiness.

However, the desire (kama) and material wealth (Artha) must be rejected if contrary to Dharma.

However, the desire (kama) and material wealth (Artha) must be rejected if contrary to Dharma.

In this single verse Manu Smriti has considered the merits of pure materialism (Artha and Kama) and of mere spiritualism (Dharma without Artha) and concluded that it is the combination of Dharma, Artha and Kama which secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine TRIVARGA. There can be no better rule or philosophy than Trivarga, for the welfare of the individual and society. It strikes a harmonious balance between the interests of the individual and society.

In this single verse Manu Smriti has considered the merits of pure materialism (Artha and Kama) and of mere spiritualism (Dharma without Artha) and concluded that it is the combination of Dharma, Artha and Kama which secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine TRIVARGA. There can be no better rule or philosophy than Trivarga, for the welfare of the individual and society. It strikes a harmonious balance between the interests of the individual and society.

The necessity of scrupulous practice of Dharma is forcefully expressed by Manu :

The necessity of scrupulous practice of Dharma is forcefully expressed by Manu :

'''<blockquote>/keZ ,o grks gfUr /keksZ j{kfr jf{kr%A rLek)eksZ u gUrO;ks ek uks /keksZ grks·o/khrÃA

'''<blockquote>"

/keZ ,o grks gfUr /keksZ j{kfr jf{kr%A rLek)eksZ u gUrO;ks ek uks /keksZ grks·o/khrÃA

MANUVI11-15

MANUVI11-15

'''

'''

</blockquote><blockquote>Dharma protects those who protect it. Those who destroy Dharma get destroyed. </blockquote>Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.

</blockquote><blockquote>"

Dharma protects those who protect it. Those who destroy Dharma get destroyed. </blockquote>Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.

The principle laid down in this saying is of the utmost importance and significance. In the above very short saying, the entire concept of Rule of Law is

The principle laid down in this saying is of the utmost importance and significance. In the above very short saying, the entire concept of Rule of Law is

incorporated.1 The meaning it conveys is that an orderly society would be in existence if everyone acts according to Dharma and thereby protect Dharma, and such an orderly society which would be an incarnation of Dharma, in turn, protects the rights of individuals. Rules of Dharma were meant to regulate the individual conduct, in such a way as to restrict the rights, liberty, interest and desires of an individual as regards all matters to the extent necessary in the interest of other individuals, i.e., society and at the same time making it obligatory for society to safeguard and protect an individual in all respects through its social and political institutions. Briefly put, Dharma regulated the mutual obligations of the individual and society. Therefore, it was stressed that protection of Dharma was in the interest of both the individual and society. Manu Smriti warns; Do not destroy Dharma, so that you may not be destroyed. A 'State of Dharma' was required to be always maintained for peaceful co-existence, happiness and prosperity.

incorporated.1 The meaning it conveys is that an orderly society would be in existence if everyone acts according to Dharma and thereby protect Dharma, and such an orderly society which would be an incarnation of Dharma, in turn, protects the rights of individuals. Rules of Dharma were meant to regulate the individual conduct, in such a way as to restrict the rights, liberty, interest and desires of an individual as regards all matters to the extent necessary in the interest of other individuals, i.e., society and at the same time making it obligatory for society to safeguard and protect an individual in all respects through its social and political institutions. Briefly put, Dharma regulated the mutual obligations of the individual and society. Therefore, it was stressed that protection of Dharma was in the interest of both the individual and society. Manu Smriti warns; Do not destroy Dharma, so that you may not be destroyed. A 'State of Dharma' was required to be always maintained for peaceful co-existence, happiness and prosperity.

It is needless to state that it is only when a substantial number of citizens of a nation are by and large of "Dharma / law abiding Nature" the Rule of law can be maintained. But, if the majority are not of a law abiding nature, the nation gets destroyed. This aspect is sought to be impressed on every student in lesson Eight, Chapter-II, [[Shikshavalli]] (On Education) of Taittiriya Upanishad in these words :

It is needless to state that it is only when a substantial number of citizens of a nation are by and large of "Dharma / law abiding Nature" the Rule of law can be maintained. But, if the majority are not of a law abiding nature, the nation gets destroyed. This aspect is sought to be impressed on every student in lesson Eight, Chapter-II, [[Shikshavalli]] (On Education) of Taittiriya Upanishad in these words :

'''<blockquote><nowiki>;</nowiki>qok L;kRlk/kq ;qok·/;k;d%A vkf'k"Bks nzf<"Bks cfy"BAA rL;s;a i`fFkoh lokZ foÙkL; iw.kkZ L;krÃ

'''<blockquote>"

<nowiki>;</nowiki>qok L;kRlk/kq ;qok·/;k;d%A vkf'k"Bks nzf<"Bks cfy"BAA rL;s;a i`fFkoh lokZ foÙkL; iw.kkZ L;krÃ

l ,dks ekuq"k vkuUn%AA

l ,dks ekuq"k vkuUn%AA

'''

'''

TAITTIRIYA UPANISHAD -CH.II -LESSON 8 </blockquote><blockquote>Happiness is this, youth should be of good character, learned, resolute and strong (morally and physically). </blockquote>Then only the earth will be full of prosperity and wealth. This is the measure of human happiness.

TAITTIRIYA UPANISHAD -CH.II -LESSON 8 </blockquote><blockquote>"

Happiness is this, youth should be of good character, learned, resolute and strong (morally and physically). </blockquote>Then only the earth will be full of prosperity and wealth. This is the measure of human happiness.

This lesson is highly enlightening. The real happiness and prosperity of any nation is directly proportional to the number of men of character it has produced, through proper education and environment. Today though on account of advancement of science many nations are affluent from the point of material prosperity, they are facing accute problems of greed and despair The crime rate among youth is increasing. There is lack of character. Short cuts and easy methods to secure maximum profit with minimum industry have become the order of the day.

This lesson is highly enlightening. The real happiness and prosperity of any nation is directly proportional to the number of men of character it has produced, through proper education and environment. Today though on account of advancement of science many nations are affluent from the point of material prosperity, they are facing accute problems of greed and despair The crime rate among youth is increasing. There is lack of character. Short cuts and easy methods to secure maximum profit with minimum industry have become the order of the day.

When we look to the state of our nation, in particular as also the world in general, the situation is alarming. The number of individuals who indulge in crimes, abusing modern scientific knowledge and equipments and inflicting injury and suffering on other fellow human beings is increasing directly in proportion to the advancement of science (Vijnana). This indicates that Vijnana (Science) minus Jnana (Knowledge) of Dharma results in the ever increasing of selfishness and greed. It is op account of this, immorality and corruption, violence and sexual immorality are spreading like cancer and are threatening the health of our nation and of humanity.  

When we look to the state of our nation, in particular as also the world in general, the situation is alarming. The number of individuals who indulge in crimes, abusing modern scientific knowledge and equipments and inflicting injury and suffering on other fellow human beings is increasing directly in proportion to the advancement of science (Vijnana). This indicates that Vijnana (Science) minus Jnana (Knowledge) of Dharma results in the ever increasing of selfishness and greed. It is op account of this, immorality and corruption, violence and sexual immorality are spreading like cancer and are threatening the health of our nation and of humanity.