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Madhavacharya in his commentary on Parashara Smrti, has briefly and precisely explained the meaning of Dharma as follows:<blockquote>अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥<ref>Pandit Vaman Sastri Islamapurkar (1893), Parasara Dharma Samhita ([https://archive.org/details/in.ernet.dli.2015.273888/page/n97 Vol.1 Part 1]), Bombay Sanskrit Series no.XLVII, Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''abhyudaya-niśreyase sādhanasattvena dhārayati iti dharmaḥ । sa ca lakṣaṇa-pramāṇābhyāṁ codanāsūtrairvyavasthāpitaḥ ॥''</blockquote>Meaning: Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world'. It is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />

Madhavacharya in his commentary on Parashara Smrti, has briefly and precisely explained the meaning of Dharma as follows:<blockquote>अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥<ref>Pandit Vaman Sastri Islamapurkar (1893), Parasara Dharma Samhita ([https://archive.org/details/in.ernet.dli.2015.273888/page/n97 Vol.1 Part 1]), Bombay Sanskrit Series no.XLVII, Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''abhyudaya-niśreyase sādhanasattvena dhārayati iti dharmaḥ । sa ca lakṣaṇa-pramāṇābhyāṁ codanāsūtrairvyavasthāpitaḥ ॥''</blockquote>Meaning: Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world'. It is promulgated in the form of commands. (positive and negative - vidhi and nishedha)<ref name=":3" />

However, the essence of various definitions of Dharma is put together by Manu (मनुः) as<blockquote>अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ 10.63 ||</blockquote><blockquote>''ahiṁsā satyamasteyaṁ śaucamindriyanigrahaḥ । etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīnmanuḥ ॥ 10.63 ||''</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shaucha (Purity) and Indriyanigraha (control of senses) are in brief the common dharmas for all [[Varna Dharma (वर्णधर्मः)|Varnas]].

However, the essence of various definitions of Dharma is put together by Manu (मनुः). He says,<blockquote>अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ 10.63 ||</blockquote><blockquote>''ahiṁsā satyamasteyaṁ śaucamindriyanigrahaḥ । etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīnmanuḥ ॥ 10.63 ||''</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shaucha (Purity) and Indriyanigraha (control of senses) are in brief the common dharmas for all [[Varna Dharma (वर्णधर्मः)|Varnas]].<ref name=":3" />

 

 

<ref name="LCHI-Rama_Jois-Ch1" />

=== महाभारते धर्मः ॥ Dharma in the Mahabharata ===

=== महाभारते धर्मः ॥ Dharma in the Mahabharata ===

== 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 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.  

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.  

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 krodha (क्रोधः । anger), moha (मोहः । passion), lobha (लोभः । greed), mada (मदः । infatuation) and matsarya (मात्सर्यम् । enmity). 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.

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 krodha (क्रोधः । anger), moha (मोहः । passion), lobha (लोभः । greed), mada (मदः । infatuation) and matsarya (मात्सर्यम् । enmity). 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.

Infact, 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 his mind does not act as the 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" /><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>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.,  

Infact, 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" /><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>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.,  

# Manodanda - control over his thoughts  

# Manodanda - control over his thoughts  

# Vakdanda - control over his speech  

# Vakdanda - control over his speech  

He who exercises these three controls with respect to all created beings and wholly subdues desire and wrath, assuredly gains complete success in his life.

He who exercises these three controls with respect to all created beings and wholly subdues desire and wrath, assuredly gains complete success in his life.

These verses from the 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 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>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 destroys those who destroy it. Dharma protects those who protect it. Therefore, do not destroy Dharma so that we do not get destroyed.

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>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.<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 (महाभारतम्)|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, 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="LCHI-Rama_Jois-Ch1" />

== धर्मविस्तृतिः ॥ Scope of Dharma ==

== धर्मविस्तृतिः ॥ Scope of Dharma ==