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Samanya Dharma (Samskrit: सामान्यधर्मः) refers to the tenets that are uniformly applicable to everyone in a society. They are universal principles prescribed to be practised by all.

Samanya Dharma (Samskrit: सामान्यधर्मः) refers to the tenets that are uniformly applicable to everyone in a society. They are universal principles prescribed to be practised by all.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The Sanskrit term 'Dharma' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of Bharata, fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>

The Sanskrit term '[[Dharma (धर्मः)|Dharma]]' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of [[Bharatavarsha (भरतवर्षम्)|Bharata]], fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>

This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).  

This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).  

# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />

# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />

# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The Varnashrama Dharmas are special Dharmas to be practised by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Ashrama, creed or colour.<ref name=":1" />

# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama Dharmas]] are special Dharmas to be practised by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Ashrama, creed or colour.<ref name=":1" />

== वैदिकवाङ्मयेषु सामान्यधर्मः ॥ Samanya Dharma in Vaidika Vangmaya ==

== वैदिकवाङ्मयेषु सामान्यधर्मः ॥ Samanya Dharma in Vaidika Vangmaya ==

Dharmas common to all<ref name=":0" /> referred to as Samanya Dharmas, numbering between 5-30, are mentioned across the Vaidika Vangmaya texts such as  the Smrtis, Itihasa and Puranas. These tenets applicable to everyone,<ref name=":2" /> as they occur in various texts, are enumerated below.  

Dharmas common to all<ref name=":0" /> referred to as Samanya Dharmas, numbering between 5-30, are mentioned across the [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangmaya]] texts such as  the [[Smrti (स्मृतिः)|Smrtis]], [[Itihasa (इतिहासः)|Itihasa]] and [[Puranas (पुराणानि)|Puranas]]. These tenets applicable to everyone,<ref name=":2" /> as they occur in various texts, are enumerated below.  

{| class="wikitable"

{| class="wikitable"

|+Samanya Dharma as enlisted in Vaidika Vangmaya<ref name=":2" />

|+Samanya Dharma as enlisted in Vaidika Vangmaya<ref name=":2" />

!Manusmrti

![[Manusmrti (मनुस्मृतिः)|Manusmrti]]

!Arthashastra

![[Arthashastra (अर्थशास्त्रम्)|Arthashastra]]

!Yajnavalkya Smrti

![[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya Smrti]]

!Mahabharata

![[Mahabharata (महाभारतम्)|Mahabharata]]

!Vamana Purana

!Vamana Purana

!Bhagavata Purana

!Bhagavata Purana

|-

|-

|

|

# Ahimsa   Non-injury / Non-violence

# Ahimsa (Non-injury / Non-violence)

# Satya Truthfulness

# Satya (Truthfulness)

# Asteya Non-stealing / Non-convetousness

# Asteya (Non-stealing / Non-convetousness)

# Shaucha Cleanliness / Purity

# Shaucha (Cleanliness / Purity)

# Indriya Nigraha Sense-restraint<ref name=":2" /><ref name=":0" />  

# Indriya Nigraha (Sense-restraint)<ref name=":2" /><ref name=":0" />

|  

|  

# Ahimsa Harmlessness

# Ahimsa (Harmlessness)

# Satya Truthfulness

# Satya (Truthfulness)

# Shaucha Purity

# Shaucha (Purity)

# Anasuya Freedom from spite

# Anasuya (Freedom from spite)

# Anrshamsya Abstinence from cruelty

# Anrshamsya (Abstinence from cruelty)

# Kshama Forgiveness<ref>R. Shamasastry, [https://ia802703.us.archive.org/13/items/Arthasastra_English_Translation/Arthashastra_of_Chanakya_-_English.pdf Kautilya's Arthashastra]</ref>

# Kshama (Forgiveness)<ref>R. Shamasastry, [https://ia802703.us.archive.org/13/items/Arthasastra_English_Translation/Arthashastra_of_Chanakya_-_English.pdf Kautilya's Arthashastra]</ref>

|

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# Ahimsa Harmlessness

# Ahimsa (Harmlessness)

# Satya Veracity

# Satya (Veracity)

# Asteya Non-stealing

# Asteya (Non-stealing)

# Shaucha Purity

# Shaucha (Purity)

# Indriya Nigraha Controlling of the organs

# Indriya Nigraha (Controlling of the organs)

# Dana Liberality

# Dana (Liberality)

# Dama Self-control

# Dama (Self-control)

# Daya Mercy

# Daya (Mercy)

# Kshanti Forgiveness<ref>Rai Bahadur Srisa Chandra Vidyarnava (1918), [https://archive.org/details/yajnavalkyasmrit00yj/page/236/mode/2up?view=theater Yajnavalkya Smriti (Book 1)], Allahabad: The Panini Office</ref>

# Kshanti (Forgiveness)<ref>Rai Bahadur Srisa Chandra Vidyarnava (1918), [https://archive.org/details/yajnavalkyasmrit00yj/page/236/mode/2up?view=theater Yajnavalkya Smriti (Book 1)], Allahabad: The Panini Office</ref>

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|

# Akrodha Freedom from anger

# Akrodha (Freedom from anger)

# Satya Vachana Truthfulness

# Satya Vachana (Truthfulness)

# Samvibhaga Sharing wealth

# Samvibhaga (Sharing wealth)

# Kshama Forgiveness

# Kshama (Forgiveness)

# Prajana Procreation

# Prajana (Procreation)

# Shaucha Purity

# Shaucha (Purity)

# Adroha Absence of enmity

# Adroha (Absence of enmity)

# Arjava Straightforwardness

# Arjava (Straightforwardness)

# Bhrtya Bharana Maintainence of dependents<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>

# Bhrtya Bharana (Maintainence of dependents)<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>

|

|

# Svadhyaya Perseverance

# Svadhyaya (Perseverance)

# Brahmacharya Celibacy

# Brahmacharya (Celibacy)

# Dana Donation

# Dana (Donation)

# Yajana Yajna

# Yajana (Yajna)

# Akarpanya Generosity

# Akarpanya (Generosity)

# Anayasa Attachment to hard labour

# Anayasa (Attachment to hard labour)

# Daya Kindness

# Daya (Kindness)

# Ahimsa Non-violence

# Ahimsa (Non-violence)

# Kshama Forgiveness

# Kshama (Forgiveness)

# Dama Self-control

# Dama (Self-control)

# Jitendriyatva Control on senses

# Jitendriyatva (Control on senses)

# Shaucha  Purity

# Shaucha  (Purity)

# Mangalya Benevolence

# Mangalya (Benevolence)

# Bhakti  Devotion<ref>[https://archive.org/details/vamanapuranavaishnavaupapuranasanskritenglishocr/page/n79/mode/2up?view=theater Vamana Purana (Translation)]</ref>

# [[Bhakti (भक्तिः)|Bhakti]] (Devotion)<ref>[https://archive.org/details/vamanapuranavaishnavaupapuranasanskritenglishocr/page/n79/mode/2up?view=theater Vamana Purana (Translation)]</ref>

|  

|  

# Satya (Truthfulness)

# Satya (Truthfulness)

# Daya (Compassion)

# Daya (Compassion)

# Tapa (Austerity)

# [[Tapas (तपस्)|Tapa]] (Austerity)

# Shaucha (Purity)

# Shaucha (Purity)

# Titiksheksha (Endurance)

# Titiksheksha (Endurance)

# Dama (Control of the senses)

# Dama (Control of the senses)

# Ahimsa (Non-violence)

# Ahimsa (Non-violence)

# Brahmacharya (celibacy)

# [[Brahmacharya (ब्रह्मचर्यम्)|Brahmacharya]] (celibacy)

# Tyaga (sacrifice)

# Tyaga (sacrifice)

# Svadhyaya (Study of Vedas)

# Svadhyaya (Study of Vedas)

Indriya Nigraha refers Sense-restraint<ref name=":2" /> or control of senses.<ref name=":0" /> It 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), which lands the individual as well as others in misery and sorrow.<ref name=":5" />  

Indriya Nigraha refers Sense-restraint<ref name=":2" /> or control of senses.<ref name=":0" /> It 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), which lands the individual as well as others in misery and sorrow.<ref name=":5" />  

Infact, a person who is in the grip of the senses is ever running behind worldly pleasures and hence, will end up committing mistakes that result in sorrow. And it is well known that desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.<blockquote>न जातु कामः कामानां उपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते । । २.९४ । ।<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>

Infact, a person who is in the grip of the senses is ever running behind worldly pleasures and hence, will end up committing mistakes that result in sorrow. And it is well known that desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.<blockquote>न जातु कामः कामानां उपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते । । २.९४ । ।<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> na jātu kāmaḥ kāmānāṁ upabhogena śāmyati । haviṣā kr̥ṣṇavartmeva bhūya evābhivardhate । । 2.94 । ।</blockquote>Therefore, without controlling the mind and the senses, there is neither material happiness nor spiritual bliss. However, proper restraint cannot be achieved merely by suppression of desires. Restraint of the senses is possible only through constant awareness and vigilance. Hence, one should practise constant monitoring of one’s thoughts, speech, and actions. Every object towards which the mind or the senses get attracted must be observed and examined by the intellect. The intellect must question whether the object is useful, whether possessing it has any real benefit for oneself and the others, whether possession of such an object is according to dharma or not. It is only by the practice of constant awareness and restraint that a person will be able to attain complete indriyanigraha.<ref name=":7" />

 

na jātu kāmaḥ kāmānāṁ upabhogena śāmyati । haviṣā kr̥ṣṇavartmeva bhūya evābhivardhate । । 2.94 । ।</blockquote>Therefore, without controlling the mind and the senses, there is neither material happiness nor spiritual bliss. However, proper restraint cannot be achieved merely by suppression of desires. Restraint of the senses is possible only through constant awareness and vigilance. Hence, one should practise constant monitoring of one’s thoughts, speech, and actions. Every object towards which the mind or the senses get attracted must be observed and examined by the intellect. The intellect must question whether the object is useful, whether possessing it has any real benefit for oneself and the others, whether possession of such an object is according to dharma or not. It is only by the practice of constant awareness and restraint that a person will be able to attain complete indriyanigraha.<ref name=":7" />

A few other important tenets of Samanya Dharma that are common to many texts are as follows:  

A few other important tenets of Samanya Dharma that are common to many texts are as follows:  

=== दानम् ॥ Dana ===

=== दानम् ॥ Dana ===

The Shandilya Upanishad says that Dana means the giving away of ‘ethically earned money, grains and the like.’<blockquote>दानं नाम न्यायार्जितस्य धनधान्यादिः श्रद्धयार्हितेभ्यः प्रदानम् ।<ref name=":8" /> dānaṁ nāma nyāyārjitasya dhanadhānyādiḥ śraddhayārhitebhyaḥ pradānam । </blockquote>The Bhagavad Gita speaks of three kinds of Dana viz. Sattvika, Rajasika and Tamasika.<blockquote>दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥

The Shandilya Upanishad says that Dana means the giving away of ‘ethically earned money, grains and the like.’<blockquote>दानं नाम न्यायार्जितस्य धनधान्यादिः श्रद्धयार्हितेभ्यः प्रदानम् ।<ref name=":8" /> dānaṁ nāma nyāyārjitasya dhanadhānyādiḥ śraddhayārhitebhyaḥ pradānam । </blockquote>The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] speaks of three kinds of Dana viz. Sattvika, Rajasika and Tamasika.<blockquote>दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥

adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥</blockquote>Meaning: That gift is referred to as born of sattva which gift is given with the idea that it ought to be given, to one who will not serve in return, and at the (proper) place, (proper) time and to a (proper) person. But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly, that is considered to be born of rajas. And that gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of tamas.

adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥</blockquote>Meaning: That gift is referred to as born of [[Sattva (सत्त्वम्)|sattva]] which gift is given with the idea that it ought to be given, to one who will not serve in return, and at the (proper) place, (proper) time and to a (proper) person. But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly, that is considered to be born of [[Rajas (रजः)|rajas]]. And that gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of [[Tamas (तमः)|tamas]].

Thus, it is Sattvika Dana that is considered the best. While Tamasika Dana is to be avoided completely.<ref name=":7" />

Thus, it is Sattvika Dana that is considered the best. While Tamasika Dana is to be avoided completely.<ref name=":7" />

Svadhyaya refers to the study of various scriptures and contemplating upon them. The Kurma Purana says, <blockquote>वेदान्तशतरुद्रीयप्रणवादिजपं बुधाः । सत्त्वसिद्धिकरं पुंसां स्वाध्यायं परिचक्षते ।। ११.२२<ref name=":9" />  

Svadhyaya refers to the study of various scriptures and contemplating upon them. The Kurma Purana says, <blockquote>वेदान्तशतरुद्रीयप्रणवादिजपं बुधाः । सत्त्वसिद्धिकरं पुंसां स्वाध्यायं परिचक्षते ।। ११.२२<ref name=":9" />  

vedāntaśatarudrīyapraṇavādijapaṁ budhāḥ । sattvasiddhikaraṁ puṁsāṁ svādhyāyaṁ paricakṣate ।। 11.22</blockquote>Meaning: Study of Vedanta, the chanting of Rudraprashna a hundred times, and the repetition of Om and other mantras, and that which makes one attain sattva, is called svadhyaya by the wise.<ref name=":7" />

vedāntaśatarudrīyapraṇavādijapaṁ budhāḥ । sattvasiddhikaraṁ puṁsāṁ svādhyāyaṁ paricakṣate ।। 11.22</blockquote>Meaning: Study of [[Vedanta (वेदान्तः)|Vedanta]], the chanting of Rudraprashna a hundred times, and the repetition of [[Pranava (प्रणवः)|Om]] and other mantras, and that which makes one attain sattva, is called svadhyaya by the wise.<ref name=":7" />

=== ब्रह्मचर्यम् ॥ Brahmacharya ===

=== ब्रह्मचर्यम् ॥ Brahmacharya ===

# Samadhi

# Samadhi

}}

}}

Yama and Niyama are foundational without which the practice of Asana or Pranayama will never bear fruit. And the tenets of Yama and Niyama are the tenets of Samanya Dharma that are universal and apply to everyone. Yama includes non-violence, truth, non-stealing, brahmacharya and aparigraha (not holding more than what is necessary). While Niyama includes cleanliness, cheerfulness, austerity, svadhyaya and surrender to the Supreme Being. The practice of these tenets of Samanya Dharma will regulate one’s lifestyle, build character, remove mental distractions and purify the mind. And purification of mind leads to stillness of the mind. Hence, when a person established in Yama and Niyama practises Asana and Pranayama, he or she will be able to withdraw the senses and attain one-pointed concentration which will ultimately lead to Samadhi. Therefore, Samanya Dharma is an inseparable aspect of Yoga, without which any practice of Yoga would be fruitless.<ref name=":7" />

[[Yama ( यमः )|Yama]] and [[Niyama (नियमः)|Niyama]] are foundational without which the practice of Asana or [[Pranayama (प्राणायाम)|Pranayama]] will never bear fruit. And the tenets of Yama and Niyama are the tenets of Samanya Dharma that are universal and apply to everyone. Yama includes non-violence, truth, non-stealing, brahmacharya and [[Aparigraha ( अपरिग्रह: )|aparigraha]] (not holding more than what is necessary). While Niyama includes cleanliness, cheerfulness, austerity, svadhyaya and surrender to the Supreme Being. The practice of these tenets of Samanya Dharma will regulate one’s lifestyle, build character, remove mental distractions and purify the mind. And purification of mind leads to stillness of the mind. Hence, when a person established in Yama and Niyama practises Asana and Pranayama, he or she will be able to withdraw the senses and attain one-pointed concentration which will ultimately lead to Samadhi. Therefore, Samanya Dharma is an inseparable aspect of [[Yoga Darshana (योगदर्शनम्)|Yoga]], without which any practice of Yoga would be fruitless.<ref name=":7" />

=== भक्त्याम् ॥ In Bhakti ===

=== भक्त्याम् ॥ In Bhakti ===

A person can attain true bhakti only when one is able to purify one’s heart by destroying the inner impurities like lust, anger and pride. And this destruction of inner impurities is brought about only by the practice of the tenets of Dharma. The Narada Bhakti Sutra says,<blockquote>अहिंसासत्यशौचदयास्तिक्यादिचारित्र्याणि परिपालनीयानि ॥७८॥<ref>Nandlal Sinha (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref> ahiṁsāsatyaśaucadayāstikyādicāritryāṇi paripālanīyāni ॥78॥</blockquote>Meaning: Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.

A person can attain true [[Bhakti (भक्तिः)|bhakti]] only when one is able to purify one’s heart by destroying the inner impurities like lust, anger and pride. And this destruction of inner impurities is brought about only by the practice of the tenets of Dharma. The Narada Bhakti Sutra says,<blockquote>अहिंसासत्यशौचदयास्तिक्यादिचारित्र्याणि परिपालनीयानि ॥७८॥<ref>Nandlal Sinha (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref> ahiṁsāsatyaśaucadayāstikyādicāritryāṇi paripālanīyāni ॥78॥</blockquote>Meaning: Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.

Thus, even in bhakti, a constant practice of Samanya Dharma is inevitable.<ref name=":7" />

Thus, even in bhakti, a constant practice of Samanya Dharma is inevitable.<ref name=":7" />

=== ज्ञाने ॥ In Jnana ===

=== ज्ञाने ॥ In Jnana ===

The end goal of all spiritual practices is attainment of moksha or freedom from the cycle of birth and death. That results from direct knowledge of the Atman, the innermost Self, expounded in the Upanishads or Vedanta. This direct knowledge of the reality of Atman liberates a person from the bondage of birth and death because bondage itself is rooted in ignorance about the true nature of Atman.

The end goal of all spiritual practices is attainment of [[Moksha (मोक्षः)|moksha]] or freedom from the cycle of birth and death. That results from direct knowledge of the [[Atman (आत्मन्)|Atman]], the innermost Self, expounded in the [[Upanishads (उपनिषदः)|Upanishads]] or Vedanta. This direct knowledge of the reality of Atman liberates a person from the bondage of birth and death because bondage itself is rooted in ignorance about the true nature of Atman.

The Upanishads lay down the requisite qualifications for a person to become eligible to practise Vedanta. The Taittiriya Upanishad, through the instructions imparted by the preceptor to students after having taught the Vedas says,  <blockquote>सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।<ref>Taittiriya Upanishad, Shikshavalli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 11]</ref> satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।</blockquote>Meaning: Speak the truth. Practise righteousness. Make no mistake about self-study.

The Upanishads lay down the requisite qualifications for a person to become eligible to practise Vedanta. The Taittiriya Upanishad, through the instructions imparted by the preceptor to students after having taught the [[Vedas (वेदाः)|Vedas]] says,  <blockquote>सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।<ref>Taittiriya Upanishad, Shikshavalli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 11]</ref> satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।</blockquote>Meaning: Speak the truth. Practise righteousness. Make no mistake about self-study.

Adi Shankaracharya also, in his Vivekachudamani, enumerates the basic qualifications necessary to practise Vedanta called sadhana-chatushtaya or the fourfold spiritual practice. It includes discernment, dispassion, control of the internal organs, control of the external sense organs, forbearance, withdrawal of the mind from external sense objects, faith in the guru and scriptures, one-pointed meditation on Brahman and an intense desire for moksha.

[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] also, in his Vivekachudamani, enumerates the basic qualifications necessary to practise Vedanta called Sadhana Chatushtaya or the fourfold spiritual practice. It includes discernment, dispassion, control of the internal organs, control of the external sense organs, forbearance, withdrawal of the mind from external sense objects, faith in the [[Guru (गुरुः)|guru]] and scriptures, one-pointed meditation on [[Brahman (ब्रह्मन्)|Brahman]] and an intense desire for moksha.

These are either the tenets of Samanya Dharma themselves or those that are attained through the practice of Samanya Dharma. Hence, the tenets of Samanya Dharma are very vital in the path of knowledge as well.<ref name=":7" />

These are either the tenets of Samanya Dharma themselves or those that are attained through the practice of Samanya Dharma. Hence, the tenets of Samanya Dharma are very vital in the path of knowledge as well.<ref name=":7" />

These impurities lead a person to commit various mistakes which in turn tighten the karmic bondage. As long as a person is under the influence of these mental passions, she or he cannot make any spiritual progress. Hence, purification of the mind by the destruction of these internal enemies is the very first stage in spirituality. And this is possible only by a constant practice of the various tenets of Samanya Dharma.  

These impurities lead a person to commit various mistakes which in turn tighten the karmic bondage. As long as a person is under the influence of these mental passions, she or he cannot make any spiritual progress. Hence, purification of the mind by the destruction of these internal enemies is the very first stage in spirituality. And this is possible only by a constant practice of the various tenets of Samanya Dharma.  

That is why Manu Smriti says,<blockquote>तपो विद्या च विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययामृतं अश्नुते । । १२.१०४ । ।<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 Adhyaya 12]</ref>

That is why Manusmrti says,<blockquote>तपो विद्या च विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययामृतं अश्नुते । । १२.१०४ । ।<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 Adhyaya 12]</ref>

tapo vidyā ca viprasya niḥśreyasakaraṁ param । tapasā kilbiṣaṁ hanti vidyayāmr̥taṁ aśnute । । 12.104 । ।</blockquote>Meaning: Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

tapo vidyā ca viprasya niḥśreyasakaraṁ param । tapasā kilbiṣaṁ hanti vidyayāmr̥taṁ aśnute । । 12.104 । ।</blockquote>Meaning: Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

[[Category:Dharmas]]

[[Category:Dharmas]]

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