Changes

== Defining 'Dharma' ==

== Defining 'Dharma' ==

'''<nowiki/>'Dharma'''' is a Sanskrit word. Sanskrit is a classical language like Greek,  Latin and Persian. And in Sanskrit, as in most classical languages,  most words are derived from the stem or root. The  word 'dharma' is derived from the root ''dhri'',  which means to hold, to keep, or to maintain. So, what which holds,  keeps or maintains is dharma. Dharma maintains, keeps, or holds the  very basis of this universe, the cosmic order. In that sense, dharma  means the proper functioning of the various cyclical activities of  this  universe that maintain its balance. Dharma  also means righteousness since it enables one to be closer to the  truth, which maintains the cosmic order, also called ''rta''.  So, for an individual, ''sva''-dharma,  one's own dharma, would mean that which one has to do because of  one's committing to it or because of one's station in life. Dharma  can also mean the faith and  tradition of people because these  traditions have been conceived and  strengthened by the meditations  and realizations of rishis. These  traditions are eternal and that is  why the name Sanatana Dharma. Dharma  should not be confused with the  English 'word' religion. Religion  generally means a group bound by  its belief systems.   

'''<nowiki/>'Dharma'''' is a Sanskrit word. Sanskrit is a classical language like Greek,  Latin and Persian. And in Sanskrit, as in most classical languages,  most words are derived from the stem or root. The  word 'dharma' is derived from the root ''dhri'',  which means to hold, to keep, or to maintain. So, what which holds,  keeps or maintains is dharma. Dharma maintains, keeps, or holds the  very basis of this universe, the cosmic order. In that sense, dharma  means the proper functioning of the various cyclical activities of  this  universe that maintain its balance. Dharma  also means righteousness since it enables one to be closer to the  truth, which maintains the cosmic order, also called ''rta''.  So, for an individual, ''sva''-dharma,  one's own dharma, would mean that which one has to do because of  one's committing to it or because of one's station in life. Dharma  can also mean the faith and  tradition of people because these  traditions have been conceived and  strengthened by the meditations  and realizations of rishis. These  traditions are eternal and that is  why the name Sanatana Dharma. Dharma  should not be confused with the  English 'word' religion. Religion  generally means a group bound by  its belief systems.   

As 'Samskara' given to an individual particularly from childhood acts as a powerful antigen for the mind against the mental diseases flowing from the six inherent enemies of man, it is necessary to expound what are those fundamental rules of Dharma;

As 'Samskara' given to an individual particularly from childhood acts as a powerful antigen for the mind against the mental diseases flowing from the six inherent enemies of man, it is necessary to expound what are those fundamental rules of Dharma;

While Dharma touches on a wide varieties of topics, the essence of Dharma common to all human beings is also declared in various works.

While Dharma touches on a wide varieties of topics, the essence of Dharma common to all human beings is also declared in various works.<blockquote>"अक्रोध: सत्यवचनं संविभाग: क्षमा तथा |</blockquote><blockquote>प्रजन: स्वेषु दारेषु शौचमद्रोह एव च ||</blockquote><blockquote>आर्जवं भृत्यभरणं नवैते सार्ववर्णिका: |"</blockquote> Truthfulness, to be free from anger, sharing wealth with others, (samvibhaga) forgiveness, procreation of children from one's wife alone, purity, absence of enmity, straightforwardness and maintaining persons dependent on oneself are the nine rules of the Dharma of persons belonging to all the varnas. (Yaj. 1-122 is similar).

 

'''<blockquote>vØks/k% lR;opua lafoHkkx% {kek rFkkA iztu% Los"kq nkjs"kq 'kkSpenzksg ,o pAA vktZoa Hk`R;Hkj.ka uoSrs lkoZof.kZdk%A </blockquote><blockquote>'''

A reading of each one of the above rules at once makes an individual realise what he should do and what he should not do. The observance of the above rules alone secures real happiness and harmony in life.

 

Manu Smriti is more concise and brought 'Dharma' under five heads.<blockquote>"अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रह: |</blockquote><blockquote>एतं सामासिकं धर्मं चातुर्वर्णेऽब्रवीन्मनु: ||" (Manu X-163)</blockquote>'''

Truthfulness, to be free from anger, sharing wealth with others, (samvibhaga) forgiveness, procreation of children from one's wife alone, purity, absence of enmity, straightforwardness and maintaining persons dependent on oneself are the nine rules of the Dharma of persons belonging to all the varnas. (Yaj. 1-122 is similar).

Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all the varnas.

</blockquote>A reading of each one of the above rules at once makes an individual realise what he should do and what he should not do. The observance of the above rules alone secures real happiness and harmony in life.

Manu Smriti is more concise and brought 'Dharma' under five heads.

 

'''<blockquote>vfgalk lR;eLrs;a 'kkSpfefUnz;fuxzg%A ,ra lkekflda /ke± pkrqoZ.;sZ·czohUeuq%AA

MANU X-163'''

 

</blockquote><blockquote>Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and [[Indriyanigraha]] (control of senses) are, in brief, the common Dharma for all the varnas.

=== '''Rules of Dharma''' ===

=== '''Rules of Dharma''' ===

=== '''Defining 'Samskara'''' ===

=== '''Defining 'Samskara'''' ===

Adi Shankara in his commentary on Vedanta Sutra has explained this process thus:-

Adi Shankara in his commentary on Vedanta Sutra has explained this process thus:-<blockquote>"संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा ||"</blockquote>Sanskara is a process by which good qualities are generated and bad qualities are removed in an individual.

 

'''<blockquote>laLdkjks fg uke xq.kk/kkusu ok L;kn nks"kkiu;usu okA'''

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''' Section 79-7 thus:-<blockquote>"धर्मो विश्वस्य जगत: प्रतिष्ठा |</blockquote><blockquote>लोके धर्मिष्ठं प्रजा उपसर्पन्ति |</blockquote><blockquote>धर्मेण पापमपनुदति |</blockquote><blockquote>धर्मे सर्वं प्रतिष्ठितम् |</blockquote><blockquote>तस्माद्धर्मं परमं वदन्ति ||"</blockquote>Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against sinful thoughts. Everything in this world is founded on Dharma. Dharma therefore, is considered supreme.

</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''' Section 79-7 thus:-

The role of Dharma is, that it acts as an internal check, a preventive against sinful actions as it destroys the very cause of such actions, namely sinful thoughts.

The role of Dharma is, that it acts as an internal check, a preventive against sinful actions as it destroys the very cause of such actions, namely sinful thoughts.

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 sinful thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).

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 sinful thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).

== Dharma and Religion ==

== Dharma and Religion ==

As Western self-styled Indologists claims Dharma is not synonymous to Religion. The  word 'dharma' cannot be translated  

As Western self-styled Indologists claims Dharma is not synonymous to Religion. The  word 'dharma' cannot be translated  

== Significance of Dharma in Human Life ==

== Significance of Dharma in Human Life ==

Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.

Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<blockquote>"अकामस्य क्रिया कचिदृश्यते नेह कर्हिचित् |</blockquote><blockquote>यद्यद्धि कुरुते किञचत् तत्त्कामस्य चेष्टितम् ||" (Manu, II: 4)</blockquote>There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.

 

'''<blockquote>'''vdkeL; fØí`';rs usg d;k dfpfgZfprà ;|f) dq#rs fdfŒpr rÙRdkeL; psf"VreÃA'''

In the above verse, analyzing the human instinct, Manu states that the force behind every action of a human being is his काम || kama (desire). Then the next question was what were the natural desires of man? The natural desire of man was found to be the desire to have enjoyment of wealth ie., अर्थ || artha (material pleasure) as also emotional and sexual enjoyment. Artha is explained by Vatsayana as connoting material wealth such as gold, cattle, com, including education or knowledge (intellectual property) necessary to earn wealth. 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.

 

</blockquote>There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire. In the above verse, analysing the human instinct, Manu states that the force behind every action of a human being is his desire (kama). Then the next question was what were the natural desires of man? The natural desire of man was found to be the desire to have enjoyment of wealth ie., material pleasure (artha) as also emotional and sexual enjoyment. Artha is explained by Vatsayana as connoting material wealth such as gold, cattle, com, including education or knowledge (intellectual property) necessary to earn wealth. 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 the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.

Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.

Dharma or rules of righteous conduct was evolved as a. solution to this eternal problem arising out of the natural instinct of man. In Shantiparva of the Mahabharata (Ch.59- '''????'''

Dharma or rules of righteous conduct was evolved as a. solution to this eternal problem arising out of the natural instinct of man. In Shantiparva of the Mahabharata (Ch.59- '''????'''

== References ==

== References ==

M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”

# Jois, M. R. (). ''Dharma-The Global Ethic.'' :​Bharatiya Vidya Bhavan​.