Changes

* Another definition of dharma says "That which elevates one is Dharma." It helps one to have direct communion with the Supreme Being. It leads one to the path of perfection and glory thereby facilitating the ascending stairway unto the Supreme. In fact, Self-realisation is the highest Dharma.<ref name=":4" />

* Another definition of dharma says "That which elevates one is Dharma." It helps one to have direct communion with the Supreme Being. It leads one to the path of perfection and glory thereby facilitating the ascending stairway unto the Supreme. In fact, Self-realisation is the highest Dharma.<ref name=":4" />

In the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]], Lord Krishna says,<blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥<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%A6%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%81%E0%A4%B0%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 16].</ref></blockquote><blockquote>''tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16- 24॥''</blockquote>Meaning: Let the scriptures be the authority in determining what ought to be done and what ought not to be done.  

In the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]], Lord Krishna says,<blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥<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%A6%E0%A5%88%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%81%E0%A4%B0%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 16].</ref></blockquote><blockquote>''tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau । jñātvā śāstravidhānoktaṁ karma kartumihārhasi ॥16- 24॥''</blockquote>Meaning: Let the scriptures be the authority in determining what ought to be done and what ought not to be done.  

In the matter of Dharma, the [[Vedas (वेदाः)|Vedas]] are the ultimate authority. One cannot know the truth about dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of dharma. According to Manu, [[The Four Vedas (चतुर्वेदाः)|the four Vedas]], [[Smrti (स्मृतिः)|the Smrti texts]], the behaviour of those who have entered into their Self and act according to their injunctions, the conduct of great people and satisfaction of one’s own Self are the bases of dharma.<ref name=":4" /> The explanation of Dharma from a few texts are enumerated below.

In the matter of Dharma, the [[Vedas (वेदाः)|Vedas]] are the ultimate authority. One cannot know the truth about dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of dharma. According to Manu, [[The Four Vedas (चतुर्वेदाः)|the four Vedas]], [[Smrti (स्मृतिः)|the Smrti texts]], the behaviour of those who have entered into their Self and act according to their injunctions, the conduct of great people and satisfaction of one’s own Self are the bases of dharma.<ref name=":4" /> The explanation of Dharma from a few texts are enumerated below.

[[Mahabharata (महाभारतम्)|Mahabharata]], the great epic which is acclaimed as the मानवकर्तव्यशास्त्रम् (Manava Kartavya Shastra । code of duties of human beings) contains a discussion on Dharma. On being asked by Yudhisthira to explain the meaning and scope of Dharma, Bhishma who had mastered the knowledge of Dharma replied thus:<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥</blockquote><blockquote>प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shan Parv. 109.9-10)<ref>Maharshi Vyasa, Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/mbhK/pdf/mbhK12.pdf Shanti Parva].</ref></blockquote><blockquote>''tādr̥śo'yamanupraśno yatra dharmaḥ sudurlabhaḥ । duṣkaraḥ pratisaṁkhyātuṁ tatkenātra vyavasyati ॥''</blockquote><blockquote>''prabhavārthāya bhūtānāṁ dharmapravacanaṁ kr̥tam । yaḥ syātprabhavasaṁyuktaḥ sa dharma iti niścayaḥ ॥''</blockquote>Meaning: It is most difficult to define Dharma. It 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.<ref name=":3" />

[[Mahabharata (महाभारतम्)|Mahabharata]], the great epic which is acclaimed as the मानवकर्तव्यशास्त्रम् (Manava Kartavya Shastra । code of duties of human beings) contains a discussion on Dharma. On being asked by Yudhisthira to explain the meaning and scope of Dharma, Bhishma who had mastered the knowledge of Dharma replied thus:<blockquote>तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥</blockquote><blockquote>प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥ (Maha. Shan Parv. 109.9-10)<ref>Maharshi Vyasa, Mahabharata, [https://sanskritdocuments.org/mirrors/mahabharata/mbhK/pdf/mbhK12.pdf Shanti Parva].</ref></blockquote><blockquote>''tādr̥śo'yamanupraśno yatra dharmaḥ sudurlabhaḥ । duṣkaraḥ pratisaṁkhyātuṁ tatkenātra vyavasyati ॥''</blockquote><blockquote>''prabhavārthāya bhūtānāṁ dharmapravacanaṁ kr̥tam । yaḥ syātprabhavasaṁyuktaḥ sa dharma iti niścayaḥ ॥''</blockquote>Meaning: It is most difficult to define Dharma. It 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.<ref name=":3" />

Mahabharata also proclaims that ultimately it is Dharma which holds together all the entities of the Universe. Karna Parva eulogises Dharma in the following words:<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn Parv. 69.58)<ref>Maharshi Vyasa, Mahabharata, Karna Parva ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-08-%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-072 Chapter 72])</ref></blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>Meaning: That which supports, that which holds together the people (of the universe), that is Dharma<ref name=":0">[https://archive.org/details/sanatanadharmaad00benarich/page/2 Sanatana Dharma]: An Advanced Textbook of Hindu Religion and Ethics (1903), Benares: The Board of Trustees, Central Hindu College.</ref>

Mahabharata also proclaims that ultimately it is Dharma which holds together all the entities of the Universe. Karna Parva eulogises Dharma in the following words:<blockquote>धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn Parv. 69.58)<ref>Maharshi Vyasa, Mahabharata, Karna Parva ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-08-%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-072 Adhyaya 72])</ref></blockquote><blockquote>dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)</blockquote>Meaning: That which supports, that which holds together the people (of the universe), that is Dharma<ref name=":0">[https://archive.org/details/sanatanadharmaad00benarich/page/2 Sanatana Dharma]: An Advanced Textbook of Hindu Religion and Ethics (1903), Benares: The Board of Trustees, Central Hindu College.</ref>

Therefore, Dharma sustains the society, maintains the social order, ensures well being and progress of Humanity.<ref name=":3" />

Therefore, Dharma sustains the society, maintains the social order, ensures well being and progress of Humanity.<ref name=":3" />

It is paradoxical that the word 'dharma' is being translated as religion and vice-versa. The word religion may at most be translated as ’Mata’ (मतम्) or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma, many translate the word Secularism as 'Dharma Nirapekshata'. Dr. L.M. Singhvi says, <blockquote>''"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 Bharata's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya Nirapekshata" because "Dharma" in Bharata's tradition also stands for Law and Morality and no State can be devoid of Law and Morality."''</blockquote>This misinterpretation of Dharma as religion is the cause of it being seen a source of conflict and something injurious to the feeling of fraternity among the citizens. This is wholly erroneous. For, Dharma, as seen above, indicates adherence to qualities of Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shaucha (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. Also, a literal translation of 'Dharma Nirapekshata' in English is 'bereft of dharma' or a lawless State i.e., State without Morals. Further, the famous saying "यतो धर्मस्ततो जयः । ''yato dharmastato jayaḥ।''" which means ’where there is dharma, there is victory”, would become "''yato religion tato jayaḥ''" which means 'victory is always to religion' and not to dharma. Such are the consequences of erroneous translation of dharma as religion.

It is paradoxical that the word 'dharma' is being translated as religion and vice-versa. The word religion may at most be translated as ’Mata’ (मतम्) or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma, many translate the word Secularism as 'Dharma Nirapekshata'. Dr. L.M. Singhvi says, <blockquote>''"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 Bharata's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya Nirapekshata" because "Dharma" in Bharata's tradition also stands for Law and Morality and no State can be devoid of Law and Morality."''</blockquote>This misinterpretation of Dharma as religion is the cause of it being seen a source of conflict and something injurious to the feeling of fraternity among the citizens. This is wholly erroneous. For, Dharma, as seen above, indicates adherence to qualities of Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shaucha (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. Also, a literal translation of 'Dharma Nirapekshata' in English is 'bereft of dharma' or a lawless State i.e., State without Morals. Further, the famous saying "यतो धर्मस्ततो जयः । ''yato dharmastato jayaḥ।''" which means ’where there is dharma, there is victory”, would become "''yato religion tato jayaḥ''" which means 'victory is always to religion' and not to dharma. Such are the consequences of erroneous translation of dharma as religion.

== धर्मोत्पत्तिः ॥ Origin of Dharma ==

== धर्मोत्पत्तिः ॥ Origin of Dharma ==

Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" /> Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.  

Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" /> Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.  

Therefore, 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 kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as   

Therefore, 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 kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as   

These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.  

These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.  

In fact, every civil or criminal injury caused by an individual to other individuals or society is traceable to one or more of the six enemies acting alone or in combination. This inherent weakness of human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /> He says,<blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref name=":5">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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.  

In fact, every civil or criminal injury caused by an individual to other individuals or society is traceable to one or more of the six enemies acting alone or in combination. This inherent weakness of human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /> He says,<blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref name=":5">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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.  

# Vakdanda - control over his speech  

# Vakdanda - control over his speech  

# Manodanda - control over his thoughts  

# Manodanda - control over his thoughts  

These verses from the [[Manusmrti (मनुस्मृतिः)|Manusmrti]] enumerate the root cause of all civil and criminal wrongs and the essence of philosophy necessary for the safety and happiness of individuals and the society. It indicates that training of the mind through proper education is essential. For, it is only through such education and training that it is possible to inculcate a sense of self imposed discipline in an individual which in turn enables him to exercise control over the mind, and through it, speech and physical actions can be controlled. In fact, it is the experience of individuals that the absence of such control leads to undesirable and sometimes disastrous results.

These verses from the [[Manusmrti (मनुस्मृतिः)|Manusmrti]] enumerate the root cause of all civil and criminal wrongs and the essence of philosophy necessary for the safety and happiness of individuals and the society. It indicates that training of the mind through proper education is essential. For, it is only through such education and training that it is possible to inculcate a sense of self imposed discipline in an individual which in turn enables him to exercise control over the mind, and through it, speech and physical actions can be controlled. In fact, it is the experience of individuals that the absence of such control leads to undesirable and sometimes disastrous results.

For instance, scientific inventions which are intended to be a boon to humanity are becoming a curse. The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact, this should be the most fundamental education imparted to individuals right from their childhood. It is by such education only that the character of an individual can be moulded so that he lives a useful, purposeful and honest life which gives him real happiness and enables him to devote his time, energy and capacities to the service of other human beings and prevents him from exploiting others for selfish ends. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref name=":6">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%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.

For instance, scientific inventions which are intended to be a boon to humanity are becoming a curse. The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact, this should be the most fundamental education imparted to individuals right from their childhood. It is by such education only that the character of an individual can be moulded so that he lives a useful, purposeful and honest life which gives him real happiness and enables him to devote his time, energy and capacities to the service of other human beings and prevents him from exploiting others for selfish ends. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref name=":6">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%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.

And this consequence is natural. Because powerful individuals with uncontrolled Kama and in disregard for Dharma, oppress the weak and severely injure the society with their actions. However, after the Mahabharata war, Bhishma tells Yudhishtira that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and a few strong individuals started flouting Dharma, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />

And this consequence is natural. Because powerful individuals with uncontrolled Kama and in disregard for Dharma, oppress the weak and severely injure the society with their actions. However, after the Mahabharata war, Bhishma tells Yudhishtira that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and a few strong individuals started flouting Dharma, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />