Changes

'''<blockquote>"

'''<blockquote>"

vØks/k% lR;opua lafoHkkx% {kek rFkkA iztu% Los"kq nkjs"kq 'kkSpenzksg ,o pAA vktZoa Hk`R;Hkj.ka uoSrs lkoZof.kZdk%A </blockquote><blockquote>"

vØks/k% lR;opua lafoHkkx% {kek rFkkA iztu% Los"kq nkjs"kq 'kkSpenzksg ,o pAA vktZoa Hk`R;Hkj.ka uoSrs lkoZof.kZdk%A "</blockquote><blockquote>"

'''

'''

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 of persons belonging to all the varnas. (Yaj. 1-122 is similar).

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 of persons belonging to all the varnas. (Yaj. 1-122 is similar).

</blockquote>A reading of each one of the above rules at once makes an individual realise what he should do and what he should not do. The observance of the above rules alone secures real happiness and harmony in life.

"</blockquote>A reading of each one of the above rules at once makes an individual realise what he should do and what he should not do. The observance of the above rules alone secures real happiness and harmony in life.

Manu Smriti is more concise and brought 'Dharma' under five heads.

Manu Smriti is more concise and brought 'Dharma' under five heads.

MANU X-163'''

MANU X-163'''

</blockquote><blockquote>"

"</blockquote><blockquote>"

Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and [[Indriyanigraha]] (control of senses) are, in brief, the common Dharma for all the varnas.

Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and [[Indriyanigraha]] (control of senses) are, in brief, the common Dharma for all the varnas.

  </blockquote>

  "</blockquote>

=== '''Rules of Dharma''' ===

=== '''Rules of Dharma''' ===

laLdkjks fg uke xq.kk/kkusu ok L;kn nks"kkiu;usu okA'''

laLdkjks fg uke xq.kk/kkusu ok L;kn nks"kkiu;usu okA'''

</blockquote><blockquote>"

"</blockquote><blockquote>"

Sanskara is a process by which good qualities are generated and bad qualities are removed in an individual.

Sanskara is a process by which good qualities are generated and bad qualities are removed in an individual.

</blockquote>Thus, when knowledge of rules of Dharma and of Dharma abiding nature is ingrained in the mind of an individual, it acts as antigen against the six enemies inherent in him and always makes him conform to dharma. That is why 'Dharma' is given the pride of place by our ancestors. This aspect is declared in '''Mahanarayanopanishat''' Section 79-7 thus:-

"</blockquote>Thus, when knowledge of rules of Dharma and of Dharma abiding nature is ingrained in the mind of an individual, it acts as antigen against the six enemies inherent in him and always makes him conform to dharma. That is why 'Dharma' is given the pride of place by our ancestors. This aspect is declared in '''Mahanarayanopanishat''' Section 79-7 thus:-

'''blockquote>/keksZ fo'oL; txr% izfr"BkA yksds /kfeZ"Ba iztk miliZfUrA /kesZ.k ikieiuqnfrA /kesZ lo± izfrf"Breà rLek)e± ijea onfUrA'''

'''blockquote>/keksZ fo'oL; txr% izfr"BkA yksds /kfeZ"Ba iztk miliZfUrA /kesZ.k ikieiuqnfrA /kesZ lo± izfrf"Breà rLek)e± ijea onfUrA'''

</blockquote><blockquote>"

"</blockquote><blockquote>"

Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against sinful thoughts. Everything in this world is founded on Dharma. </blockquote>Dharma therefore, is considered supreme.

Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against sinful thoughts. Everything in this world is founded on Dharma. "</blockquote>Dharma therefore, is considered supreme.

The role of Dharma is, that it acts as an internal check, a preventive against sinful actions as it destroys the very cause of such actions, namely sinful thoughts.

The role of Dharma is, that it acts as an internal check, a preventive against sinful actions as it destroys the very cause of such actions, namely sinful thoughts.

To put it in a nutshell, the power of law is to punish those who commit offences after the acts if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against sinful thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).

To put it in a nutshell, the power of law is to punish those who commit offences after the acts if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against sinful thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).

'''

'''

</blockquote>There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire. In the above verse, analysing the human instinct, Manu states that the force behind every action of a human being is his desire (kama). Then the next question was what were the natural desires of man? The natural desire of man was found to be the desire to have enjoyment of wealth ie., material pleasure (artha) as also emotional and sexual enjoyment. Artha is explained by Vatsayana as connoting material wealth such as gold, cattle, com, including education or knowledge (intellectual property) necessary to earn wealth. The source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflict of interests among individuals.

"</blockquote>There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire. In the above verse, analysing the human instinct, Manu states that the force behind every action of a human being is his desire (kama). Then the next question was what were the natural desires of man? The natural desire of man was found to be the desire to have enjoyment of wealth ie., material pleasure (artha) as also emotional and sexual enjoyment. Artha is explained by Vatsayana as connoting material wealth such as gold, cattle, com, including education or knowledge (intellectual property) necessary to earn wealth. The source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflict of interests among individuals.

Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.

Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.

Dharma or rules of righteous conduct was evolved as a. solution to this eternal problem arising out of the natural instinct of man. In Shantiparva of the Mahabharata (Ch.59- '''????'''

Dharma or rules of righteous conduct was evolved as a. solution to this eternal problem arising out of the natural instinct of man. In Shantiparva of the Mahabharata (Ch.59- '''????'''