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Line 203: − + + + + + + − === Dharma in the Vedas ===+ − === Dharma in Mimamsa ===+ − JAIMINI, the author of the celebrated Purvamimamsa, explains 'Dharma' thus: − स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रतिजानीमहे । तदभिधीयते - JAIMINII-2+ − Dharma is that which is indicated by the Vedas as conducive to the highest good.<ref name=":3" />+ − === Dharma in the Smrti ===+ − Madhavacharya in his commentary on Parashara Smriti, has briefly and precisely explained the meaning of Dharma as follows: − अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥+ − Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world. Dharma is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />+ − === Dharma in the Ramayana ===+ − === Dharma in the Mahabharata ===+ − Mahabharata the great epic which is acclaimed as the Manava Kartavya Shastra (code of duties of human beings) contains a discussion of this topic. On being asked by Yudhisthira to explain the meaning and scope of DHARMA, Bhishma who had mastered the knowledge of Dharma replied thus:+ − तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥+ − प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥+ − SHANTHI PARVA - 109-9-11+ − It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.+ − Karna Parva- Ch.. 69 Verse 58 eulogises Dharma in the following words:+ − Mahabharata proclaims that ultimately it is Dharma which holds together all the entities of the Universe.<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn. 8.69.58)</blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>''That which supports, that which holds together the peoples (of the universe), that is Dharma''<ref name=":0">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>+ − Dharma sustains the society Dharma maintains the social order Dharma ensures well being and progress of Humanity Dharma is surely that which fulfils these objectives<ref name=":3" />+ − === Dharma in the Manusmurti ===+ − === Dharma in the Arthashastra ===+ − === Dharma in the Hitopadesha ===+ − === Dharma in the Rajatarangini ===+ − Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the indiavidual and society and includes those rules which guide and enable those who believe in the divine and svarga to attain moksha (eternal bliss).<ref name=":3" /> − == Multiple facets of Dharma ==+ − Dharma is a Sanskrit expression of the widest import. It has a wide variety of meanings. A few of them would enable us to understand the range of that expression. For instance, the word 'Dharma' is used to mean Justice (Nyaya), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to other living beings, giving charity to individuals in need of it or to a public cause or alms to the needy, natural qualities or characteristics or properties of living beings and things, duty and law as also constitutional law.<ref name=":3" /> − Dharma can be classified under two heads: (i) Samanya or the general, universal Dharma and (ii) Visesha or the specific, personal Dharma. Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu. Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).<ref name=":4" />+ − # Dharma as a virtue − # Dharma as the principle on the foundation of which a society stands − # Dharma as principles of justice (न्यायः) − # Svabhava Dharma : Dharma as character (स्वभावः) − # Achara Dharma : Dharma as behaviour (आचारः) − # [[Svadharma (स्वधर्मः)|Svadharma]] (स्वधर्मः । individual) − # Kautumbika dharma (कौटुम्बिकधर्मः । towards family) − # Samajika dharma (सामाजिकधर्मः । towards society) − # [[Varna Dharma (वर्णधर्मः)|Varna dharma]] (वर्णधर्मः) − # [[Ashrama Dharma (आश्रमधर्मः)|Ashrama dharma]] (आश्रमधर्मः) − # Rashtra dharma (राष्ट्रधर्मः । towards the nation) − # Manava dharma (मानवधर्मः । towards mankind) Line 258:
Line 330: − == Dharmashastras == − Dharmashastras constitute a comprehensive code to regular human conduct in line with the natural, unalterable flow of creation with a goal that everyone fulfils the purpose of his birth which is attaining the highest good or Nihshreyasa. These shastras given by our ancient rshis analyze, interpret and determine the characteristics of Dharma. As proclaimed by numerous scholars, Dharma is one of those Samskrit terms that defy all attempts at an exact rendering in English or any other language.<ref name=":1">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref> It has different connotations and most of them are of an ethical nature while covering the socio-political arena. It means duty, justice, truth, ordinance, mode of action etc. − − Ethical conception of Dharma was first expounded in the Upanishad and Sutra literature. Brhdaranyaka Upanishad, the Dharmasutras of Baudhayana, Apastamba, Vashishta being the foremost among them. The Smrti texts later on elaborated on the concepts with Manusmrti and Yajnavalkya Smrti being the widely accepted texts in the modern times for laying down the rules and regulations of social living. − − ==Dharma Constituents== − A common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.<ref name=":22">Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic'' Bharatiya Vidya Bhavan</ref> − − {{div col|colwidth=30em}} − #Duty towards others − #A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers) − #Respect for Womanhood − #Equality (Samanata) − #Gratitude (Kritajnata) − #Compassion (Daya) − #Simple Life -Sparing use of Natural Resources − #Service (Seva -Paropakara) − #Sacrifice (Tyaga) − #World is one Family (Vasudhaiva Kutumbakam) − {{div col end}} − − Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra. (2011) ''[[Being Different]]''</ref> − #integral unity ('''dharmika tattvajnana''') − #perspective of life ('''dharmika jeevan drishti''') − #codes of conduct ('''dharmika vyavahar sutra''') − #systems and structures ('''dharmika vyavastha''') − These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]], through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities. − == Acceptance of dharma as global ethic == − The eternal validity of the values based on Dharma, has to be accepted by the entire world if the human race is to be saved from total destruction, is established by the initial declaration {Towards Global Ethic) made at the Parliament of the World's Religions from August 28 to September 5,1993. at Chicago, to coincide with the centenary of Swamy Vivekananda 's Chicago Address. The declaration is signed by as many as 160 persons belonging to world religions and also those who represented Dharma. It incorporates values, which are all part of "Dharma" from times immemorial. Dharma (धर्मः) is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of mankind. − − A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are : − − 1. We must treat others as : atmavat sarvabhutanam − we wish others to treat us 2. We consider humankind : Vasudhaiva − our family Kutumbakam − 3. We should serve others : Paropakarartham idam − shareeram 4. (a) We must commit to Ahimsasatyam- a culture of non violence asteyam (b) We must speak and Shoucham − act truthfully -we must not steal indriyanigraha, − (c) We must move beyond Etam the dominance of greed samasikam dharmam for power, money, prestige, consumption − (d) We must not commit Parityajedartha − any sexual immorality Kamou Yau Syatam Dharma Varjitau All these were declared as "Dharma" five thousand years ago in Mahabharata Shantiparva 60- 7 -8 (See Ch. II). − We have some thing more viz., in the form of a directive to a student at the culmination of their higher education, to treat his mother as God, treat his father and teacher as God, Don't indulge in acts which are forbidden (Vide Taittreeya Samhita) and also to treat every woman other than the wife as equal to mother" is part of the directive. The values of life found or laid down in any religious texts could supplement those values. We should therefore compile all the moral values based on Dharma and classify them into different levels. The United Nations should adopt them as the GLOBAL ETHIC and prescribe it for study at appropriate levels from the primary to university − courses in the education system of all nations and make it part of the Human Resources Development Programme. This should constitute the Blue Print for education commencing from the 21st Century for all the Nations of the world in order to produce better individuals, lead a simple and better family life, secure a better national life, better environment ensuring happiness to Humanity as also to all living beings. This is the long range and the only solution for all the problems of the World. − − Let the Entire World be Happy − == Quotes == − धर्मो रक्षति रक्षितः − − ''Dharmo Rakshati Rakshitah'' − − Dharma protected protects − − ''Manusmṛti'', Ch. 8, verse 15 ''Variant translation:'' '''Dharma protects those who protect Dharma.''' − − ==Dharma, not Religion== − It is paradoxical that the word "DHARMA" is being translated as religion and vice-versa. In fact in the Hindi version of the Constitution of India, the word religion is translated into 'Dharma' .It is totally wrong. The word religion should have been translated as 'Mata' or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma many translate the word Secularism as 'Pharma Nirapekshata'. − − Dharma means Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shoucham (cleanliness of mind and body i.e., purity of thought, word and deed) and Indriyanigraha (control of senses). If secularism is translated as meaning 'Dharma Nirapekshata' , it means a state where all the above rules of dharma have no place. Certainly our Constitution is not intended to establish a State of Adharma, If 'Dharma Nirapekshata' is again translated into English it becomes 'bereft of Dharma' or a lawless State i.e., State without Morals. Further the famous saying "Yato Dharmastato Jayaha" which means where there is Dharma, there is victory, would become "Yato religion tatho jayaha" which means the victory is always to religion and not to Dharma. Such are the consequences of erroneous translation of Dharma as Religion. This aspect is pointed out by Dr. L.M. Singhvi in the following words. We have been accustomed to use, though erroneously, the expression "Dharma Nirapekshata ' , so far as the State and its institutions are concerned, as an equivalent of secularism in contemporary Bharat's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya- Nirapekshata" because "Dharma" in Bharat's tradition also stands for Law and Morality and no State can be devoid of Law and Morality. By misinterpreting Dharma as religion it is being said that it is a source of conflict and injurious to feeling of fraternity among the citizens. This is wholly erroneous. − ==Dharma: a code of good conduct== − There is a vast difference between Dharma and Religion, as explained in the preceding chapters. All the rules of righteous conduct in every sphere of human activity evolved from times immemorial in this country, falls within the meaning of the word "Dharma". Religion means mode of worship of God by all believers calling him by different names. There are many religions. There are instances of religious fanaticism creating conflict. Religion might divide but Dharma unites. It applies to all human beings. It sustains life. It does not create conflict. It is the same Dharma which in the course of History came to be called 'Hinduism' after the word 'Hindu' and Hindustan were coined by the foreign invaders, to the designate people and the land. Thus, Hinduism is a synonym of Dharma. In this regard the view expressed by Dr. Radhakrishnan is enlightening. He said : Hinduism is more a way of life than a form of thought. While it gives absolute liberty in the world of thought it enjoins a strict code of practice. The theist and the atheist, the sceptic and the agnostic may all be Hindus if they accept the Hindu system of culture and life. Hinduism insists not on religious conformity but on a spiritual and ethical outlook in life. The performer of the good -and not the believer in this or that view -can never get into an evil state. In a very real sense practice precedes theory. Only by doing the will does one know the doctrine, whatever our theological beliefs and metaphysical opinions may be, we are all agreed that we should be kind and honest, grateful to our benefactors and sympathetic to the unfortunate. Hinduism insists on a moral life and draws into fellowship all who feel themselves bound to the claims which the moral law makes upon them. Hinduism is not a sect but a fellowship of all who accept the law of right and earnestly seek for the truth. Dharma is right action Dharma or virtue is conformity with the truth of things; adharma or vice is opposition to it. − − Many values of life were evolved on the basis of fundamental principles. The most cherished values were summed up by Sarvajna Narayana thus :<blockquote>"'''ekr`oRijnkjs"kq ijnzO;s"kq yks"Vorà vkReoRloZHkwrs"kq ;% i';fr l if.Mr%AA'''"</blockquote><blockquote>"One who treats every woman (other than his wife) as equal to his own mother, treats (rejects) another's wealth as if it were a clod of earth, treats every living being as his own self is really a learned/wise person "</blockquote>This advice if followed by an individual, does not land him in misery or loss of mental happiness. − − The rules of Dharma were meant to regulate 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, at the same time making it obligatory on the part of society to safeguard and protect the individual in all respects through its social and political institutions. Shortly put, Dharma regulated the mutal obligations of individuals and society. Therefore, it was stressed that the protection of Dharma was in the interest of both the individual and the society. − ==Dharma binding for the Ruler and the Ruled== − Following the principles of Dharma was considered essential both for the ruled and the ruler. The importance of the observance of Dharma, considered essential for the purpose of exercising political power, is contained in the advice given by Raffia to Bharata at Chitrakut while sending him back, to rule the country. This has been forcefully brought out in the celebrated work "Sitayana" by Dr. K.R. Srinivasa Iyengar. The excerpts are : "Bharata, commandments of Dharma like Nature's laws, admit of no meddling, When Dharma's imperatives determine legitimacy, and say, This is right, and thus must you act; it's wrong to look round for escape routes; − − All power, Bharata, is like poison; We need the sovereign Grace of the Lord, both to exercise power and be immune from its deadly poison; In our total submission to Dharma, there's the sure promise of Grace; but those that rely on power alone must perish by its poison."The above advice by Raffia is of eternal value for all those who exercise political power under any system of government. The meaning is, just as those who handle electric power wear a rubber hand glove for safety, those who exercise political power must wear the hand glove of Dharma. The consequence of the exercise the of political power disregarding Dharma is disastrous. This aspect is clearly indicated by C. Subramaniam in Bhavans Journal dated 15th April 1995 thus:<blockquote>"Gandhiji's ideal of an ideal polity was Ramarajya. It stood for a society wherein a high, ethical standard of life is characterised by the pursuit of purusharthas -Dharma, Artha, Kama and Moksha. It is the prevalence of Dharma, which characterises an ideal society. Such a society is possible only if the governance of the country is based on clear, efficient and transparent administration. In the past, the king was not only a symbol, but was the ruler and administrator and the king had to observe the Dharma of the ruler, functioning in a selfless manner for the prosperity, harmony and happiness of his people. This is Gandhijis concept of Ramarajya. "</blockquote>Today, we have responsible governments run by elected representatives. − − If the rulers do not observe Dharma, it will become a Ravanarajya. We have to make a choice, between Ramarajya and Ravanarajya. While the observance of Dharma by every individuals is essential for harmonious living, it is also a condition in conformity with which the political power was required to be exercised and that holds good for all Nations and for all times to come. Religion is a mode of worship. Religions are many. Therefore any person who follows his own religion would be acting within the rules of Dharma or Hindu Dharma as it has come to be called. These high ideals were not merely in the books. All the lofty ideals set out above had been articles of faith, with our people throughout history. These ideals set out in the Mahabharata and other works on Rajadharma inspired and guided, by and large, all kings who acted in conformity with them. The belief in the supremacy of Dharma among the people was the best guarantee for the proper functioning of kings. In other words, 'Dharmic Supremacy' generally prevailed, which corresponds to constitutional supremacy under the present day written constitutions. Every king was required to take oath at the time of coronation that he would rule according to 'Dharma'. − ==Dharmarajya: The Rule of Law.== − In this regard, the famous historian R.C. Majumdar in his book "Ancient India" observes thus :- The duty of the king was clearly defined in the Sastras. It would have created as much a sensation in those days, if the king had failed in his duties as would follow the violation of people's rights in modern days. Historical records prove that Raja Dharma formed the fundamental law which regulated the Constitution and the organisation of every kingdom (State) in the country throughout the centuries. − − It is on the basis of these lofty principles of 'Dharma, meant for the guidance of human beings in every sphere of activity, including governance of the States, that Fredric Max Muller remarked,<blockquote>"''If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life and has found solutions to some of them which well deserve the attention of even those who have studied Plato and Kant. I should point to India. And if I were to ask myself from what literature we here in Europe, we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life, not for this life only, but a transfigured and eternal life - again I should point to India.''"</blockquote>Arnold Toynbee in his introduction to World Thinkers on Ramakrishna - Vivekananda observes thus:<blockquote>"''Today we are still living in this transitional chapter of the World's history, but it is already becoming clear that a chapter which had a Western beginning will have to have an Bharat's ending if it is not to end in the self – destruction of the human race At this supremely dangerous moment in human history the only way of salvation for mankind is an Bharat's way.''"</blockquote>Again it is with reference to these principles of Dharma which constitute the soul of Mother India, Swami Vivekananda declared : − − Shall India die ? Then from the world all spirituality will be extinct, all moral perfection will be extinct, all sweet- souled sympathy for religion will be extinct, all ideality will be extinct, and in its place will reign the duality of lust and luxury as the male and female deities, with money as its priest, fraud, force and competition as its ceremonies, and the human soul as its sacrifice. The message is loud and clear. − − If Dharma which is the soul of India perishes, then India which is the personification of Dharma dies and those would be the consequences. But, Vivekananda confidently declared "Such a thing can never be". This confidence is in conformity with the declaration made by Sri Krishna in Bhagvad Gita that whenever Dharma declined, he would appear and resurrect it. To sum up, the difference between religion and Dharma is this; Religions are many such as Shaiva, Vaishnava, Smartha, Boudha, Jaina, Sikh, Islam, Christianity, Parsi etc., Religion is personal to individuals, and left to their choice. One can join or change a religion according to one's urge and desire. Respect for all religions is Dharma. Practice of every religion is in conformity with Dharma. Dharma is universal, it applies to all whether they belong to any religion or not. It is a code of conduct for all human beings for all time to come. It is eternal and unalterable just as you cannot alter the property of fire of burning and of water of flowing. For the country and humanity which are facing wide spread decline of moral values, a crisis of character on slaught on women, violence and many other ills, adherence to "Dharma" alone is the remedy. It alone can destroy sinful thoughts, establish moral authority and make people follow the righteous path, and thus save the nation and humanity from catastrophe. − ==References== − #M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan − ==References==
Rearranging content
Law and abidance by it. That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man.<ref name=":4">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
Law and abidance by it. That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man.<ref name=":4">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
==Dharma is not Religion==
It is paradoxical that the word "DHARMA" is being translated as religion and vice-versa. In fact in the Hindi version of the Constitution of India, the word religion is translated into 'Dharma' .It is totally wrong. The word religion should have been translated as 'Mata' or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma many translate the word Secularism as 'Pharma Nirapekshata'.
== परिभाषा ॥ Definition ==
Dharma means Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shoucham (cleanliness of mind and body i.e., purity of thought, word and deed) and Indriyanigraha (control of senses). If secularism is translated as meaning 'Dharma Nirapekshata' , it means a state where all the above rules of dharma have no place. Certainly our Constitution is not intended to establish a State of Adharma, If 'Dharma Nirapekshata' is again translated into English it becomes 'bereft of Dharma' or a lawless State i.e., State without Morals. Further the famous saying "Yato Dharmastato Jayaha" which means where there is Dharma, there is victory, would become "Yato religion tatho jayaha" which means the victory is always to religion and not to Dharma. Such are the consequences of erroneous translation of Dharma as Religion. This aspect is pointed out by Dr. L.M. Singhvi in the following words. We have been accustomed to use, though erroneously, the expression "Dharma Nirapekshata ' , so far as the State and its institutions are concerned, as an equivalent of secularism in contemporary Bharat's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya- Nirapekshata" because "Dharma" in Bharat's tradition also stands for Law and Morality and no State can be devoid of Law and Morality. By misinterpreting Dharma as religion it is being said that it is a source of conflict and injurious to feeling of fraternity among the citizens. This is wholly erroneous.
== धर्मपरिभाषा ॥ Definition of Dharma ==
There is no corresponding word in any other language. It would also be futile to attempt to give any definition of the word. It can only be explained.<ref name=":3" />
There is no corresponding word in any other language. It would also be futile to attempt to give any definition of the word. It can only be explained.<ref name=":3" />
This consequence is natural: powerful individuals with uncontrolled Kama and in disregard for Dharma oppress the weak and severely injure the society with their actions. Bhishma tells Yudhishtira after the [[Mahabharata|Mahabharata]] war that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and few strong individuals started flouting Dharma and the king was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name="LCHI-Rama_Jois-Ch1" />
This consequence is natural: powerful individuals with uncontrolled Kama and in disregard for Dharma oppress the weak and severely injure the society with their actions. Bhishma tells Yudhishtira after the [[Mahabharata|Mahabharata]] war that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and few strong individuals started flouting Dharma and the king was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name="LCHI-Rama_Jois-Ch1" />
== Dharma as expounded in various texts ==
=== Dharma in the Vedas ===
=== Dharma in Mimamsa ===
JAIMINI, the author of the celebrated Purvamimamsa, explains 'Dharma' thus:
स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रतिजानीमहे । तदभिधीयते - JAIMINII-2
Dharma is that which is indicated by the Vedas as conducive to the highest good.<ref name=":3" />
=== Dharma in the Smrti ===
Madhavacharya in his commentary on Parashara Smriti, has briefly and precisely explained the meaning of Dharma as follows:
अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥
Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world. Dharma is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />
=== Dharma in the Ramayana ===
=== Dharma in the Mahabharata ===
Mahabharata the great epic which is acclaimed as the Manava Kartavya Shastra (code of duties of human beings) contains a discussion of this topic. On being asked by Yudhisthira to explain the meaning and scope of DHARMA, Bhishma who had mastered the knowledge of Dharma replied thus:
तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥
प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥
SHANTHI PARVA - 109-9-11
It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.
Karna Parva- Ch.. 69 Verse 58 eulogises Dharma in the following words:
Mahabharata proclaims that ultimately it is Dharma which holds together all the entities of the Universe.<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn. 8.69.58)</blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>''That which supports, that which holds together the peoples (of the universe), that is Dharma''<ref name=":0">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>
Dharma sustains the society Dharma maintains the social order Dharma ensures well being and progress of Humanity Dharma is surely that which fulfils these objectives<ref name=":3" />
=== Dharma in the Manusmurti ===
=== Dharma in the Arthashastra ===
=== Dharma in the Hitopadesha ===
=== Dharma in the Rajatarangini ===
Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the indiavidual and society and includes those rules which guide and enable those who believe in the divine and svarga to attain moksha (eternal bliss).<ref name=":3" />
== Multiple facets of Dharma ==
Dharma is a Sanskrit expression of the widest import. It has a wide variety of meanings. A few of them would enable us to understand the range of that expression. For instance, the word 'Dharma' is used to mean Justice (Nyaya), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to other living beings, giving charity to individuals in need of it or to a public cause or alms to the needy, natural qualities or characteristics or properties of living beings and things, duty and law as also constitutional law.<ref name=":3" />
Dharma can be classified under two heads: (i) Samanya or the general, universal Dharma and (ii) Visesha or the specific, personal Dharma. Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu. Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).<ref name=":4" />
# Dharma as a virtue
# Dharma as the principle on the foundation of which a society stands
# Dharma as principles of justice (न्यायः)
# Svabhava Dharma : Dharma as character (स्वभावः)
# Achara Dharma : Dharma as behaviour (आचारः)
# [[Svadharma (स्वधर्मः)|Svadharma]] (स्वधर्मः । individual)
# Kautumbika dharma (कौटुम्बिकधर्मः । towards family)
# Samajika dharma (सामाजिकधर्मः । towards society)
# [[Varna Dharma (वर्णधर्मः)|Varna dharma]] (वर्णधर्मः)
# [[Ashrama Dharma (आश्रमधर्मः)|Ashrama dharma]] (आश्रमधर्मः)
# Rashtra dharma (राष्ट्रधर्मः । towards the nation)
# Manava dharma (मानवधर्मः । towards mankind)
==Constituents of Dharma==
A common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.<ref name=":22">Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic'' Bharatiya Vidya Bhavan</ref>
#Duty towards others
#A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)
#Respect for Womanhood
#Equality (Samanata)
#Gratitude (Kritajnata)
#Compassion (Daya)
#Simple Life -Sparing use of Natural Resources
#Service (Seva -Paropakara)
#Sacrifice (Tyaga)
#World is one Family (Vasudhaiva Kutumbakam)
Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra. (2011) ''[[Being Different]]''</ref>
#integral unity ('''dharmika tattvajnana''')
#perspective of life ('''dharmika jeevan drishti''')
#codes of conduct ('''dharmika vyavahar sutra''')
#systems and structures ('''dharmika vyavastha''')
These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]], through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities.
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things. 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 tranquillity 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.
Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things. 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 tranquillity 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.
In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles. Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age. In the Satya Yuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, nor dancing halls and similar other distractions. Hence, meditation was easy and natural for them. That is the reason why contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for the performance of Yajnas or sacrifices were easily available. The people had active tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma, Darsa-Paurnimas and other Yajnas. That is the reason why Yajna has been described as the external form of Sanatana Dharma in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could easily have direct worship of God. Hence, worship was prescribed as the principal form of Sadhana in that age. In the Kali Yuga, there are many distractions for the mind. People lack in Brahmacharya, strength of will and power of enquiry or rational investigation. It is very difficult to procure materials for the performance of sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless service of humanity have been recommended as the principal forms of Sadhana.<ref name=":4" />
In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles. Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age. In the Satya Yuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, nor dancing halls and similar other distractions. Hence, meditation was easy and natural for them. That is the reason why contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for the performance of Yajnas or sacrifices were easily available. The people had active tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma, Darsa-Paurnimas and other Yajnas. That is the reason why Yajna has been described as the external form of Sanatana Dharma in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could easily have direct worship of God. Hence, worship was prescribed as the principal form of Sadhana in that age. In the Kali Yuga, there are many distractions for the mind. People lack in Brahmacharya, strength of will and power of enquiry or rational investigation. It is very difficult to procure materials for the performance of sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless service of humanity have been recommended as the principal forms of Sadhana.<ref name=":4" />
== Dharma as expounded in various texts ==
== Dharma for Peaceful co-existence ==
The necessity of scrupulous practice of Dharma is forcefully expressed by Manu :
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ॥ Manu Smrt 8,15
Meaning : Dharma protects those who protect it. Those who destroy Dharma get destroyed. 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 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 :
युवा स्यात्साधु युवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठ ॥
तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ॥
Meaning : Happiness is this, youth should be of good character, learned, resolute and strong (morally and physically). 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.
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. To this situation, the only remedy is the resurrection of the "Doctrine of Trivarga" which constitutes the Philosophy of our country - a philosophy universally applicable.<ref name=":3" />
== Dharma as a Global Ethic ==
The eternal validity of the values based on Dharma, has to be accepted by the entire world if the human race is to be saved from total destruction, is established by the initial declaration {Towards Global Ethic) made at the Parliament of the World's Religions from August 28 to September 5,1993. at Chicago, to coincide with the centenary of Swamy Vivekananda 's Chicago Address. The declaration is signed by as many as 160 persons belonging to world religions and also those who represented Dharma. It incorporates values, which are all part of "Dharma" from times immemorial.
A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are :
1. We must treat others as : atmavat sarvabhutanam we wish others to treat us
2. We consider humankind : Vasudhaiva our family Kutumbakam
3. We should serve others : Paropakarartham idam shareeram
4. (a) We must commit to Ahimsasatyam- a culture of non violence asteyam
(b) We must speak and Shoucham act truthfully -we must not steal indriyanigraha,
(c) We must move beyond Etam the dominance of greed samasikam dharmam for power, money, prestige, consumption
(d) We must not commit Parityajedartha any sexual immorality Kamou Yau Syatam Dharma Varjitau
All these were declared as "Dharma" five thousand years ago in Mahabharata Shantiparva 60- 7 -8 (See Ch. II).
We have some thing more viz., in the form of a directive to a student at the culmination of their higher education, to treat his mother as God, treat his father and teacher as God, Don't indulge in acts which are forbidden (Vide Taittreeya Samhita) and also to treat every woman other than the wife as equal to mother" is part of the directive. The values of life found or laid down in any religious texts could supplement those values.
We should therefore compile all the moral values based on Dharma and classify them into different levels. The United Nations should adopt them as the GLOBAL ETHIC and prescribe it for study at appropriate levels from the primary to university courses in the education system of all nations and make it part of the Human Resources Development Programme.
This should constitute the Blue Print for education commencing from the 21st Century for all the Nations of the world in order to produce better individuals, lead a simple and better family life, secure a better national life, better environment ensuring happiness to Humanity as also to all living beings. This is the long range and the only solution for all the problems of the World.
Let the Entire World be Happy
==संहृतिः ॥ Synopsis==
==संहृतिः ॥ Synopsis==
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.
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.
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 sinful 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 sinful/verbal or bodily actions.<ref name=":3" />
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 sinful 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 sinful/verbal or bodily actions.<ref name=":3" />
== References ==
== References ==
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