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Line 256: − + − Of the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one 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 tranquility 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.<ref name=":4" />+ − == The Need to Adhere to Dharma == − Ultimately in this ephemeral world, what survives for an individual is the Dharma practiced by him during his life time and not anything or anyone else, and therefore everyone should conform to Dharma in day to day life. This aspect is indicated in Manu Smriti.<blockquote>नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः । । ४.२३९ । ।</blockquote><blockquote>एकः प्रजायते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतं एक एव च दुष्कृतम् । । ४.२४० । ।<ref name=":2">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ । । 4.239 । ।''</blockquote><blockquote>''ekaḥ prajāyate jantureka eva pralīyate । eko'nubhuṅkte sukr̥taṁ eka eva ca duṣkr̥tam । । 4.240 । ।''</blockquote>Meaning: − When one departs from this world to the other World, neither father nor mother, neither son nor wife will accompany him. Only the "Dharma" practiced by an individual follows him even after death.+ − A person takes birth alone and dies alone, he alone enjoys or suffers the consequences of his evil deeds.<blockquote>मृतं शरीरं उत्सृज्य काष्ठलोष्टसमं क्षितौ । विमुखा बान्धवा यान्ति धर्मस्तं अनुगच्छति । । ४.२४१ । ।</blockquote><blockquote>तस्माद्धर्मं सहायार्थं नित्यं संचिनुयाच्छनैः । धर्मेण हि सहायेन तमस्तरति दुस्तरम् । । ४.२४२ । ।<ref name=":2" /></blockquote><blockquote>''mr̥taṁ śarīraṁ utsr̥jya kāṣṭhaloṣṭasamaṁ kṣitau । vimukhā bāndhavā yānti dharmastaṁ anugacchati । । 4.241 । ।''</blockquote><blockquote>''tasmāddharmaṁ sahāyārthaṁ nityaṁ saṁcinuyācchanaiḥ । dharmeṇa hi sahāyena tamastarati dustaram । । 4.242 । ।''</blockquote>Meaning: Once a person dies, his relatives cremate the body and leave for home. Only the Dharma performed by him during his life time remains with him. Therefore, it is essential that a mall during his life time should conform to Dharma.+ − The above verses indicate that the observance of Dharma by individuals throughout their lives is essential not only for their happiness but also for the happiness of other individuals who constitute the family and society. This means every one should live without exploiting or harassing others. Every day he should acquire 'Punya' (merit of good deeds) by acting in accordance with Dharma without causing injury or trouble to other living beings. This alone gives real happiness. Man should conform to Dharma and accumulate the merit of good deeds slowly and gradually.+ − The above verses caution every individual not to indulge in securing illegitimate wealth, thinking that he is doing so for the benefit of his family, relatives and friends and points out that if one does so, all of them would only share and enjoy the wealth and property so earned but as far as the consequences of such evil deeds are concerned he alone has to suffer. Similarly, if he conforms to 'Dharma' during his life time, that will remain associated with his name for ever after his death. Thus, 'Dharma' is the everlasting friend. Even if by conforming to Dharma, an individual suffers any inconvenience or hardship still he would be happy because of the satisfaction that he had conformed to Dharma. This is also the message of the Bhagvadgita Ch. VI-5,which says:-<blockquote>उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६- ५॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%AF%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 6].</ref></blockquote><blockquote>''uddharedātmanātmānaṁ nātmānamavasādayet । ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ॥6- 5॥''</blockquote>Meaning: With the aid of mind a man can uplift himself (by his own good deeds) or can bring about his downfall (by his own misdeeds ). Thus it is the mind of a man which could become either his friend or enemy.+ + + − How true it is. If man cultivates good thoughts in his mind through good samskara and performs good deeds he uplifts himself. The height of his rise is directly proportional to the good thoughts he has entertained and performed. His down fall is also directly proportional to the sinful thoughts he entertained and indulged in evil deeds. Therefore, realising that in the final stage of life the sole and lone friend of an individual who survives is Dharma, every individual should conform to Dharma in every sphere of his activity. This is the only sure way of securing real success and real happiness in life.+ − − (It is an orderly society that is capable of protecting the rights of individuals and such an orderly society would be in existence only if everyone acts according to Dharma. Hence, the necessity of scrupulous practice of Dharma is forcefully expressed. That is why, the aspect of Dharmacharana is sought to be impressed on every student. It is said in the Shikshavalli (Chapter 2, lesson 8) of the Taittiriya Upanishad that,<blockquote>युवा स्यात्साधु युवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठ ॥ तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ॥</blockquote><blockquote>''yuvā syātsādhu yuvā'dhyāyakaḥ । āśiṣṭho draḍhiṣṭho baliṣṭha ॥ tasyeyaṁ pr̥thivī sarvā vittasya pūrṇā syāt । sa eko mānuṣa ānandaḥ ॥''</blockquote>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 that 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 is highly enlightening. Thus, a 'State of Dharma' is required to be always maintained for peaceful co-existence, happiness and prosperity.)<ref name=":3" />
Editing
(d) We must not commit any sexual immorality
(d) We must not commit any sexual immorality
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अहिंसा | ''ahiṁsā''
अहिंसा | ''ahiṁsā''
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=":3" />
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=":3" />
== धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) ==
== धर्मनिष्ठायाः प्रयोजनं महत्त्वम् च || Need and Importance of Adhering to Dharma ==
Ultimately in this ephemeral world, what survives for an individual is the Dharma practiced by him during his life time and not anything or anyone else, and therefore everyone should conform to Dharma in day to day life. This aspect is indicated in Manusmrti as follows:<blockquote>नामुत्र हि सहायार्थं पिता माता च तिष्ठतः । न पुत्रदारं न ज्ञातिर्धर्मस्तिष्ठति केवलः । । ४.२३९ । ।</blockquote><blockquote>एकः प्रजायते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतं एक एव च दुष्कृतम् । । ४.२४० । ।<ref name=":2">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''nāmutra hi sahāyārthaṁ pitā mātā ca tiṣṭhataḥ । na putradāraṁ na jñātirdharmastiṣṭhati kevalaḥ । । 4.239 । ।''</blockquote><blockquote>''ekaḥ prajāyate jantureka eva pralīyate । eko'nubhuṅkte sukr̥taṁ eka eva ca duṣkr̥tam । । 4.240 । ।''</blockquote>Meaning: When one departs from this world to the other World, neither father nor mother, neither son nor wife will accompany him. Only the "Dharma" practiced by an individual follows him even after death. A person takes birth alone and dies alone, (thereby) he alone enjoys or suffers the consequences of his evil deeds. Similarly, <blockquote>मृतं शरीरं उत्सृज्य काष्ठलोष्टसमं क्षितौ । विमुखा बान्धवा यान्ति धर्मस्तं अनुगच्छति । । ४.२४१ । ।</blockquote><blockquote>तस्माद्धर्मं सहायार्थं नित्यं संचिनुयाच्छनैः । धर्मेण हि सहायेन तमस्तरति दुस्तरम् । । ४.२४२ । ।<ref name=":2" /></blockquote><blockquote>''mr̥taṁ śarīraṁ utsr̥jya kāṣṭhaloṣṭasamaṁ kṣitau । vimukhā bāndhavā yānti dharmastaṁ anugacchati । । 4.241 । ।''</blockquote><blockquote>''tasmāddharmaṁ sahāyārthaṁ nityaṁ saṁcinuyācchanaiḥ । dharmeṇa hi sahāyena tamastarati dustaram । । 4.242 । ।''</blockquote>Meaning: Once a person dies, his relatives cremate the body and leave for home. Only the Dharma performed by him during his life time remains with him. Therefore, it is essential that a person should conform to Dharma during his life time.
The above verses indicate that the observance of Dharma by individuals throughout their lives is essential not only for their happiness but also for the happiness of other individuals who constitute the family and society. This means every one should live without exploiting or harassing others. Every day he should acquire 'Punya' (merit of good deeds) by acting in accordance with Dharma without causing injury or trouble to other living beings. This alone gives real happiness. One should conform to Dharma and accumulate the merit of good deeds slowly and gradually.
The above verses also caution every individual not to indulge in securing illegitimate wealth, thinking that one is doing so for the benefit of ones's family, relatives and friends and points out that if one does so, all of them would only share and enjoy the wealth and property so earned but as far as the consequences of such evil deeds are concerned one alone has to suffer. Similarly, if one conforms to 'Dharma' during the life time, that will remain associated with one's name for ever after death. Thus, 'Dharma' is the everlasting friend. Even if by conforming to Dharma, an individual suffers any inconvenience or hardship still there would be happiness because of the satisfaction of conforming to Dharma. This is also the message of the Bhagavad Gita which says,<blockquote>उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६- ५॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%AF%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 6].</ref></blockquote><blockquote>''uddharedātmanātmānaṁ nātmānamavasādayet । ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ॥6- 5॥''</blockquote>Meaning: With the aid of mind one can uplift himself (by his own good deeds) or can bring about his downfall (by his own misdeeds ). Thus, it is one's mind which could become either one's friend or enemy.
This is true. Because, if one cultivates good thoughts in the mind through good samskara and performs good deeds, one uplifts oneself. The height of one's rise is directly proportional to the good thoughts one has entertained and performed. While the down fall is also directly proportional to the sinful thoughts one entertained and the evil deeds one indulged in. Therefore, realising that in the final stage of life, the sole and lone friend of an individual who survives is Dharma, every individual should conform to Dharma in every sphere of activity. This is the only sure way of securing real success and real happiness in life.
An orderly society that is capable of protecting the rights of individuals can come into existence only if everyone acts according to Dharma. That is also the reason why the necessity of scrupulous practice of Dharma is forcefully expressed. In fact, the aspect of Dharmacharana is sought to be impressed on every student. The Shikshavalli (Chapter 2, lesson 8) of the Taittiriya Upanishad says,<blockquote>युवा स्यात्साधु युवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठ ॥ तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ॥</blockquote><blockquote>''yuvā syātsādhu yuvā'dhyāyakaḥ । āśiṣṭho draḍhiṣṭho baliṣṭha ॥ tasyeyaṁ pr̥thivī sarvā vittasya pūrṇā syāt । sa eko mānuṣa ānandaḥ ॥''</blockquote>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 that 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 is highly enlightening. Thus, a 'State of Dharma' is required to be always maintained for peaceful co-existence, happiness and prosperity.<ref name=":3" />
=== धर्मपुरुषार्थः ॥ Dharma Purushartha ===
Also, among the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one 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 tranquility 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.<ref name=":4" />
==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.