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Dharmashastras (धर्मशास्त्राणि) (view source)

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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 immoral 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 verbal or bodily actions.<ref name=":32">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>
 
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 immoral 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 verbal or bodily actions.<ref name=":32">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>
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==धर्ममूलानि ॥ Fundamentals of Dharma==
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THE MAHABHARATA enumerates the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, satisfaction with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma.
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It is said in PADMA PURANA that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma.
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According to MATSYA PURANA, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma.
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PATANJALI MAHARSHI, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are:
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Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvara-pranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.
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THE GITA enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, cleanness of life, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues:
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(i) non-violence, (ii) truth, (iii) purity and (iv) self-control. All the above virtues come under the above four cardinal virtues.<ref name=":42">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
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While Dharma touches on a wide varieties of topics, the essence of Dharma common to all human beings is also declared in various works.
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अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥
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आर्जवं भृत्यभरणं नवैते सार्ववर्णिकः ।
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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 of persons belonging to all the varnas. (Yaj. 1-122 is similar).
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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.
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अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ Manu Smrt 10.163
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Meaning : 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.
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The first rule is not to indulge in violence against other living beings. The second rule requires every one to be truthful in day to day life. The third rule is of the utmost importance. It is 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. Therefore, it is very essential to ingrain in the heart and mind of every individual the desire not to indulge in 'asteya' i.e., acquiring wealth by illegitimate and immoral methods. The fourth one commands every individual to maintain purity of thought, word and deed (Trikarana shuddi i.e., Kaya, Vacha, Manasa), which is also called Antaranga Shuddi (internal/mental purity) and Bahiranga Shuddi (external purity or purity in action). This rule means absolute honesty in that there should be harmony in thought, word and deed of an individual. One should not think something in the mind, speak something else, and do entirely another thing.
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The fifth perhaps is very important i.e., control of senses. It is lack of control over the senses which 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). This lands himself as well as others in misery and loss of happiness.
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The mere knowledge of the rules of Dharma, however does not make a man 'Dharmishta' i.e., a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from child hood. Just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child for giving immunity to the mind against immoral thoughts Dharma- the antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.
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Adi Shankara in his commentary on Vedanta Sutra has explained this process thus:-
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संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा ।
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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:-
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धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।
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Meaning : Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against immoral thoughts. Everything in this world is founded on Dharma. Dharma therefore, is considered supreme.
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The role of Dharma is, that it acts as an internal check, a preventive against immoral actions as it destroys the very cause of such actions, namely immoral thoughts.
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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 immoral thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).<ref name=":33">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>
 
== References ==
 
== References ==
 
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