Changes

# The fourth rule commands every individual to maintain purity of thought, word and deed. This is called Trikarana shuddhi viz. Kaya, Vacha, Manasa. Also, known as Antaranga Shuddhi (internal/mental purity) and Bahiranga Shuddhi (external purity or purity in action), this rule means absolute honesty that reflects through harmony in thought, word and deed of an individual. That is, one should not think something in the mind, speak something else, and do entirely another thing.  

# The fourth rule commands every individual to maintain purity of thought, word and deed. This is called Trikarana shuddhi viz. Kaya, Vacha, Manasa. Also, known as Antaranga Shuddhi (internal/mental purity) and Bahiranga Shuddhi (external purity or purity in action), this rule means absolute honesty that reflects through harmony in thought, word and deed of an individual. That is, one should not think something in the mind, speak something else, and do entirely another thing.  

# The fifth rule i.e. control of senses is very important because, it is lack of control over the senses that 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) as discussed earlier which lands himself as well as others in misery and loss of happiness.

# The fifth rule i.e. control of senses is very important because, it is lack of control over the senses that 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) as discussed earlier which lands himself as well as others in misery and loss of happiness.

A reading of the rules enumerated in various texts, at once makes an individual realise what he should do and what he should not do. And the observance of the above rules alone secures real happiness and harmony in life.<ref name=":3" />  

A reading of the rules enumerated in various texts, at once makes an individual realise what he should do and what he should not do. And the observance of the above rules alone secures real happiness and harmony in life.<ref name=":3" /><ref name=":8" />  

Development of these qualities is also indispensable for the attainment of Self-realisation. Because, [[Brahman (ब्रह्मन्)|Brahman]] or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish. Thus, the Gita enumerates the following virtues as Daivi-Sampat or divine qualities: <blockquote>''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.''</blockquote>In fact, according to Swami Sivananda, all these virtues are manifestations of four fundamental or cardinal virtues viz.<ref name=":4" />  

Development of these qualities is also indispensable for the attainment of Self-realisation. Because, [[Brahman (ब्रह्मन्)|Brahman]] or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish. Thus, the Gita enumerates the following virtues as Daivi-Sampat or divine qualities: <blockquote>''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.''</blockquote>In fact, according to Swami Sivananda, all these virtues are manifestations of four fundamental or cardinal virtues viz.<ref name=":4" />  

#Tyaga (त्यागः | Sacrifice)

#Tyaga (त्यागः | Sacrifice)

#Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम् | World is one Family)

#Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम् | World is one Family)

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

[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] in his commentary on the [[Vedanta (वेदान्तः)|Vedanta]] Sutra has explained this process thus:-<blockquote>संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा ।{{Citation needed}} </blockquote><blockquote>''saṁskāro hi nāma guṇādhānena vā syād doṣāpanayanena vā ।''</blockquote>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 thus,<ref name=":3" /><blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।79.7|<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Mahanarayanopanishad].</ref></blockquote><blockquote>''dharmo viśvasya jagataḥ pratiṣṭhā । loke dharmiṣṭhaṁ prajā upasarpanti । dharmeṇa pāpamapanudati । dharme sarvaṁ pratiṣṭhitam । tasmāddharmaṁ paramaṁ vadanti ।''</blockquote>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.

[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] in his commentary on the [[Vedanta (वेदान्तः)|Vedanta]] Sutra has explained this process thus:-<blockquote>संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा ।{{Citation needed}} </blockquote><blockquote>''saṁskāro hi nāma guṇādhānena vā syād doṣāpanayanena vā ।''</blockquote>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 thus,<ref name=":3" /><blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।79.7|<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Mahanarayanopanishad].</ref></blockquote><blockquote>''dharmo viśvasya jagataḥ pratiṣṭhā । loke dharmiṣṭhaṁ prajā upasarpanti । dharmeṇa pāpamapanudati । dharme sarvaṁ pratiṣṭhitam । tasmāddharmaṁ paramaṁ vadanti ।''</blockquote>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.

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.

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.<ref name=":8" />

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" />

# For all others, to carry on their profession, avocation, trade or business in such a way as to render seva to Society taking only reasonable remuneration or profit.

# For all others, to carry on their profession, avocation, trade or business in such a way as to render seva to Society taking only reasonable remuneration or profit.

# No one should cause injury to others to fulfill selfish desires. One should not exploit the misery of other human beings for illegitimate gains.

# No one should cause injury to others to fulfill selfish desires. One should not exploit the misery of other human beings for illegitimate gains.

This is the 'Dharma' of every individual that was evolved as a preventive measure to combat the six enemies (Arishadvarga) inherent in every individual.<ref name=":3" />

This is the 'Dharma' of every individual that was evolved as a preventive measure to combat the six enemies (Arishadvarga) inherent in every individual.<ref name=":3" /><ref name=":8" />

== References ==

== References ==