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Dharma (Samskrit : 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 man-kind. It is considered the greatest and the most valuable contribution to humanity by [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]].<ref name=":3">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref> Every form of life has its dharma, which is the law of its being. Thus, Dharma or virtue is conformity with the truth of things while, [[Adharma (अधर्मः)|adharma]] or vice is opposition to it.<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>

Dharma (Samskrit : 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 man-kind. It is considered the greatest and the most valuable contribution to humanity by [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]].<ref name=":3">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref><ref name=":8">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> Every form of life has its dharma, which is the law of its being. Thus, Dharma or virtue is conformity with the truth of things while, [[Adharma (अधर्मः)|adharma]] or vice is opposition to it.<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

=== मीमांसायां धर्मः ॥ Dharma in Mimamsa ===

=== मीमांसायां धर्मः ॥ Dharma in Mimamsa ===

Maharshi Jaimini, the author of the celebrated Purvamimamsa, explains dharma thus,<blockquote>स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रतिजानीमहे । तदभिधीयते |<ref>Maharshi Jaimini, [https://www.sanskritworld.in/public/assets/book/book_50f633a22cb37.txt Purvamimamsa Sutras].</ref> </blockquote><blockquote>''sa hi niḥśreyasena puruṣaṁ saṁyunaktīti pratijānīmahe । tadabhidhīyate |''</blockquote>Meaning: Dharma is that which is indicated by the Vedas as conducive to the highest good.<ref name=":3" />

Maharshi Jaimini, the author of the celebrated Purvamimamsa, explains dharma thus,<blockquote>स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रतिजानीमहे । तदभिधीयते |<ref>Maharshi Jaimini, [https://www.sanskritworld.in/public/assets/book/book_50f633a22cb37.txt Purvamimamsa Sutras].</ref> </blockquote><blockquote>''sa hi niḥśreyasena puruṣaṁ saṁyunaktīti pratijānīmahe । tadabhidhīyate |''</blockquote>Meaning: Dharma is that which is indicated by the Vedas as conducive to the highest good.<ref name=":3" /><ref name=":8" />

=== वैशेषिकदर्शने धर्मः ॥ Dharma in Vaisheshika Darshana ===

=== वैशेषिकदर्शने धर्मः ॥ Dharma in Vaisheshika Darshana ===

=== स्मृत्यां धर्मः ॥ Dharma in the Smrti ===

=== स्मृत्यां धर्मः ॥ Dharma in the Smrti ===

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" /><ref name=":8" />

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 ||<ref name=":7" /></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" />

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 ||<ref name=":7" /></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" />

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

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

[[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" /><ref name=":8" />

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>

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>

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 molded 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 for the seva (सेवा | selfless 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.

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 molded 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 for the seva (सेवा | selfless 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.<ref name=":8" />

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" />

# [[Acharana Dharma (आचरणधर्मः)|Achara Dharma]] (आचारधर्मः । duty in behaviour)

# [[Acharana Dharma (आचरणधर्मः)|Achara Dharma]] (आचारधर्मः । duty in behaviour)

# [[Apaddharma (आपद्धर्मः)|Apaddharma]] (आपद्धर्मः । duties during exegencies)<ref name=":4" />

# [[Apaddharma (आपद्धर्मः)|Apaddharma]] (आपद्धर्मः । duties during exegencies)<ref name=":4" />

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the Supreme and Svarga to attain [[Moksha (मोक्षः)|moksha]] (eternal bliss). It prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed.<ref name=":3" />

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the Supreme and Svarga to attain [[Moksha (मोक्षः)|moksha]] (eternal bliss). It prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed.<ref name=":3" /><ref name=":8" />

== धर्ममूलानि ॥ Fundamentals of Dharma ==

== धर्ममूलानि ॥ Fundamentals of Dharma ==

Thus, 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". It unites, sustains life and applies to all human beings; and does not create conflict. These values that form the basis of dharma are discussed further in the article '[[Values Based On Dharma (धर्माधिष्ठितगुणाः)|Values based on Dharma (धर्माधिष्ठितगुणाः)]]'

Thus, 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". It unites, sustains life and applies to all human beings; and does not create conflict. These values that form the basis of dharma are discussed further in the article '[[Values Based On Dharma (धर्माधिष्ठितगुणाः)|Values based on Dharma (धर्माधिष्ठितगुणाः)]]'

It is also to be noted that 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 mutual 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.<ref name=":3" /> Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra (2011), Being Different.</ref>

It is also to be noted that 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 mutual 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.<ref name=":3" /><ref name=":8" />Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra (2011), Being Different.</ref>

#integral unity (dharmika tattvajnana)

#integral unity (dharmika tattvajnana)

#perspective of life (dharmika jeevana drshti)

#perspective of life (dharmika jeevana drshti)

Also, 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 ॥{{Citation needed}}</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.

Also, 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 ॥{{Citation needed}}</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" />

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" /><ref name=":8" />

=== धर्मपुरुषार्थः ॥ Dharma Purushartha<ref name=":4" /> ===

=== धर्मपुरुषार्थः ॥ Dharma Purushartha<ref name=":4" /> ===

Due to the vitality of 'Dharma', it is given the foremost rank in the scriptures, among the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha. 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.  

Due to the vitality of 'Dharma', it is given the foremost rank in the scriptures, among the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha. 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.