Dharma (धर्मः)

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Dharma (Samskrit : धर्मः) served as the foundational principle for people all traditions that arose on Bharatavarsha. Every person leads a life irrespective of the civilization he belongs to. But every civilization has a characteristic way of living (जीवनशैली), which, as per that civilization’s convictions, is superior to the way other civilizations live. And the basis this characteristic way of living is forms the perspectives of life that the civilization is founded upon. And underlying the way of living and the perspectives of life are the perspectives about the world ie. vishwa dristhi (विश्वदृष्टीः worldview) and tattvajnana (तत्त्वज्ञान - foundational philosophy) that the civilization is founded upon. The world view and perspectives toward life held by the civilization tend to influence an individual’s relationships with other entities, which include all movable and immovable (चराचर) entities.

Introduction

Dharma is the greatest and the most valuable contribution to humanity by Bharatavarsha, our beloved Janmabhumi. On account of its antiquity, utility and universality the very mention of that word rouses the conscience of every individual in this land. As proclaimed by numerous scholars, Dharma is one of those Samskrit terms that defy all attempts at an exact rendering in English or any other tongue.

Mahabharata proclaims that ultimately it is Dharma which holds together all the entities of the Universe.

धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn. 8.69.58)

dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)

That which supports, that which holds together the peoples (of the universe), that is Dharma

Dharma Constituents

A common territory and common values of life evolved and cherished by the people of Bharatavarsha by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of Sanatana Dharma. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.

1. Duty towards others
2. A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)
3. Respect for Womanhood
4. Equality (Samanata)
5. Gratitude (Kritajnata)
6. Compassion (Daya)
7. Simple Life -Sparing use of Natural Resources
8. Service (Seva -Paropakara)
9. Sacrifice (Tyaga)
10. World is one Family (Vasudhaiva Kutumbakam)

Aptly, in modern thought processes, the dharmika paradigm encompasses

1. integral unity (dharmika tattvajnana)
2. perspective of life (dharmika jeevan drishti)
3. codes of conduct (dharmika vyavahar sutra)
4. systems and structures (dharmika vyavastha)

These aspects are studied at length in Dharmika Jivana Vidhana, through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities.

Acceptance of dharma as global ethic

The eternal validity of the values based on Dharma, has to be accepted by the entire world if the human race is to be saved from total destruction, is established by the initial declaration {Towards Global Ethic) made at the Parliament of the World's Religions from August 28 to September 5,1993. at Chicago, to coincide with the centenary of Swamy Vivekananda 's Chicago Address. The declaration is signed by as many as 160 persons belonging to world religions and also those who represented Dharma. It incorporates values, which are all part of "Dharma"from times immemorial. The same is reproduced hereinafter.

TOWARDS A GLOBAL ETHIC

The World is in agony. The agony is so pervasive and urgent that we are compelled to name its manifestations so that the depth of this pain may be made clear. Peace eludes us the planet is being destroyed neighbours live in fear women and men are estranged from each other children die ! This is abhorrent ! We condemn the abuses of the Earth 's ecosystems. We condemn the poverty that stifles life's potential; the hunger that weakens the human body; the economic disparities that threaten so many families with ruin. We condemn the social disarray of the nations; the disregard for justice which pushes citizens to the margin; and anarchy overtaking our communities; and the insane death of children from violence. In particular, we condemn aggression and hatred in the name of religion. But this agony need not be. It need not be because the basis for an ethic already exists. This ethic offers the possibility of a better individual and global order, and leads individuals away from despair and societies away from chaos. We are women and men who have embraced the precepts and practices of the world's religions. We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic. We affirm that this truth is already known, but yet to be lived in heart and action. We affirm that there is an irrevocable, unconditional norm for all areas of life, for families and communities, for races, nations, and religions. There already exist ancient guidelines for human behaviour which are found in the teachings of the religions of the world and which are the condition for a sustainable world order.

WE DECLARE :

We are interdependent. Each of us depends on the well-being of the whole, and so we have respect for the community of living beings, for people, animals, and the plants, and for the preservation of the earth, the air, water and soil. We take individual responsibility for all we do. All our decisions, actions, and failures to act have consequences. We must treat others as we wish others to treat us. We make a commitment to respect life and dignity, individuality and diversity, so that every person is treated humanely, without exception. We must have patience and acceptance. We must be able to forgive, learning from the past but never allowing ourselves to be enslaved by memories of hate. Opening our hearts to one another, we must sink our narrow differences for the cause of the world community practicing a culture of solidarity and relatedness. We consider humankind our family. We must strive to be kind and generous. We must not live for ourselves alone, but should also serve others, never forgetting the children, the aged, the poor, the suffering, the disabled, the refugees, and the lonely. No person should ever be considered or treated as a second class citizen, or be exploited in any way whatsoever. There should be equal partnership between men and women. We must not commit any kind of sexual immorality. We must put behind us all forms of domination or abuse. We commit ourselves to a culture of non-violence, respect, justice and peace. We shall not oppress, injure, torture, or kill other human beings, forsaking violence as a means of settling differences. We must strive for a just social and economic order, in which everyone has an equal chance to reach full potential as a human being. We must speak and act truthfully and with compassion, dealing fairly with all, and avoiding prejudice and hatred. We must not steal. We must move beyond the dominance of greed for power, prestige, money and consumption to make a just and peaceful world. Each cannot be changed for the better unless the consciousness of individuals is changed first. We pledge to increase our awareness by disciplining our minds, by meditation, by prayer, or by positive thinking. Without risk and a readiness to sacrifice there can be no fundamental change in our situation. Therefore we commit ourselves to this global ethic, to understanding one another, and to socially beneficial, peace- fostering, and nature -friendly ways of life. We Invite All People Whether Religious or not To do the same"A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are : 1. We must treat others as : atmavat sarvabhutanam we wish others to treat us 2. We consider humankind : Vasudhaiva our family Kutumbakam 3. We should serve others : Paropakarartham idam shareeram 4. (a) We must commit to Ahimsasatyam- a culture of non violence asteyam (b) We must speak and Shoucham act truthfully -we must not steal indriyanigraha, (c) We must move beyond Etam the dominance of greed samasikam dharmam for power, money, prestige, consumption (d) We must not commit Parityajedartha any sexual immorality Kamou Yau Syatam Dharma Varjitau All these were declared as "Dharma" five thousand years ago in Mahabharata Shantiparva 60- 7 -8 (See Ch. II). We have some thing more viz., in the form of a directive to a student at the culmination of their higher education, to treat his mother as God, treat his father and teacher as God, Don't indulge in acts which are forbidden (Vide Taittreeya Samhita) and also to treat every woman other than the wife as equal to mother" is part of the directive. The values of life found or laid down in any religious texts could supplement those values. We should therefore compile all the moral values based on Dharma and classify them into different levels. The United Nations should adopt them as the GLOBAL ETHIC and prescribe it for study at appropriate levels from the primary to university courses in the education system of all nations and make it part of the Human Resources Development Programme. This should constitute the Blue Print for education commencing from the 21st Century for all the Nations of the world in order to produce better individuals, lead a simple and better family life, secure a better national life, better environment ensuring happiness to Humanity as also to all living beings. This is the long range and the only solution for all the problems of the World.

Let the Entire World be Happy

References

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

Dharma (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 mankind.

Origin of Dharma

The word Dharma has no accurate translation to any other language. A few amongst its many interpretations are Nyaya (law), charity, religion, and natural characteristics of living beings. The wide scope of Dharma, as depicted by these diverse interpretations, led to many seers and saints defining Dharma in many coherent ways. In brief, as said by Madhavacharya (माधवाचार्यः),

Dharma is that which sustains and ensures progress and welfare of all in this world and eternal bliss in the other world. The Dharma is promulgated in the form of commands.

Dharma is one of the four Purusharthas in Sanatana Dharma: Dharma, Artha (अर्थः), Kama (कामः), Moksha (मोक्षः). Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.) through which humans satisfy Kama (desires). The propounders of Dharma recognised that uncontrolled Kama of individuals would eventually lead to degradation of individual and the society. However, it was also recognised that fulfilment of Kama is necessary for human beings. Dharma was proposed to regulate the kinds of Kama and the means of earning Artha, to ensure the welfare of the entire society. In essence, the rules that define the proper means of obtaining Artha and the desires permitted to be fulfilled are as a whole known as Dharma. All the propounders of Dharma had unanimously stated that living in conformance with Dharma is the requirement for a sustainable society. Any act which doesn't obey Dharma is termed Adharma.

The essence of various definitions of Dharma was put by Manu (मनुः) as

Ahimsa (अहिम्सा, non-violence), Satya (सत्यः, truthfulness), Asteya (अस्तोयम्, not coveting the property of others), Soucham (सौचम्, purity) and Indriyanigraha (इन्द्रियनिग्रहः, control of senses) are in brief, the common Dharmas for all Varnas (वर्णाः).

It was also clearly stated by Manu that a society that doesn't follow Dharma would destroy itself.

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।
तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।
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.

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 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.

Dharma (also Dhamma), is an Bharat's spiritual and religious term which signifies "the way of righteousness" and refers to one's duty or to any path of virtue; the word dharma translates as that which upholds or supports, and is sometimes translated into English as law.

See also:

Humanism

Universalism

Quotes

• To uplift the lowly is dharmam.
  • Akilattirattu Ammanai

• Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to be of great account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• Dhamma is good, but what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• This progress among the people through Dhamma has been done by two means, by Dhamma regulations and by persuasion. Of these, Dhamma regulation is of little effect, while persuasion has much more effect. The Dhamma regulations I have given are that various animals must be protected. And I have given many other Dhamma regulations also. But it is by persuasion that progress among the people through Dhamma has had a greater effect in respect of harmlessness to living beings and non-killing of living beings.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• Once Soma, having returned from her alms round

and having eaten her meal, entered the woods to meditate.

Deep in the woods, she sat down under a tree.

The tempter Mara, desirous and capable of arousing fear, wavering and dread,

and wishing her to interrupt her focused meditation, came to her and said,

Your intent is difficult, even for the sages;

Completion cannot be reached by a woman regardless the wisdom reaped."

Then Soma thought, "Who is this speaking, human or nonhuman?

Surely it is evil Mara desiring to interrupt my focused meditation."

Knowing that it was Mara, she said,

"What does gender matter with regard to a well-composed mind,

which experiences insight in the light of the dharma?"

The evil Mara thought, "Soma knows me"

and sorrowful for the evil, instantly vanished into darkness.

• Gautama Buddha Soma and Mara An adapation of a translation by C.A.F. Rhys-Davids

• Where dharma prevails, there will be the rule of law and justice, and the king who follows the path of dharma is known as 'dharma raja'. Even the Machiavellian Arthashastra teaches the ideal king to "establish the rule of Dharma by commands and directives, and discipline among the people by the extension of education." The most powerful ruler or his minister could not place himself above Dharma — his subjects would immediately know his violations and chastise him.
  • Gurcharan Das, The Difficulty of Being Good : On the Subtle Art of Dharma (2010), p. 58

• धर्मो रक्षति रक्षितः
  • Dharmo Rakshati Rakshitah
    • Dharma protected protects
      • Manusmṛti, Ch. 8, verse 15
      • Variant translation: Dharma protects those who protect Dharma.

• Do not spend your life committing sinful deeds;
  It is good for you to practice holy Dharma.
  • Milarepa, in "Song to the Hunter" as translated in The Hundred Thousand Songs of Milarepa: The Life-Story and Teaching of the Greatest Poet-Saint Ever to Appear in the History of Buddhism (1999) edited by Garma C. C. Chang

• No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma.
  Dharma is generally defined as righteousness or duty. Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of Unity. … If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity.
  That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics.
  • Swami Sivananda, as quoted in All about Hinduism (1977) by the Divine Life Society, p. 51

Dharma, not Religion

It is paradoxical that the word "DHARMA" is being translated as religion and vice-versa. In fact in the Hindi version of the Constitution of India, the word religion is translated into 'Dharma' .It is totally wrong. The word religion should have been translated as 'Mata' or 'Sampradaya' or 'Pantha'. In view of the translation of the word religion as Dharma many translate the word Secularism as 'Pharma Nirapekshata'.

Dharma means Ahimsa (non-violence), Satya (truthfullness), Asteya (not acquiring illegitimate wealth), Shoucham (cleanliness of mind and body i.e., purity of thought, word and deed) and Indriyanigraha (control of senses). If secularism is translated as meaning 'Dharma Nirapekshata' , it means a state where all the above rules of dharma have no place. Certainly our Constitution is not intended to establish a State of Adharma, If 'Dharma Nirapekshata' is again translated into English it becomes 'bereft of Dharma' or a lawless State i.e., State without Morals. Further the famous saying "Yato Dharmastato Jayaha" which means where there is Dharma, there is victory, would become "Yato religion tatho jayaha" which means the victory is always to religion and not to Dharma. Such are the consequences of erroneous translation of Dharma as Religion. This aspect is pointed out by Dr. L.M. Singhvi in the following words. We have been accustomed to use, though erroneously, the expression "Dharma Nirapekshata ' , so far as the State and its institutions are concerned, as an equivalent of secularism in contemporary Bharat's constitutional vocabulary and political parlance. A more accurate equivalent Hindi translation of "secularism" would be "Sampradaya- Nirapekshata" because "Dharma" in Bharat's tradition also stands for Law and Morality and no State can be devoid of Law and Morality. By misinterpreting Dharma as religion it is being said that it is a source of conflict and injurious to feeling of fraternity among the citizens. This is wholly erroneous.

Dharma: a code of good conduct

There is a vast difference between Dharma and Religion, as explained in the preceding chapters. 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". Religion means mode of worship of God by all believers calling him by different names. There are many religions. There are instances of religious fanaticism creating conflict. Religion might divide but Dharma unites. It applies to all human beings. It sustains life. It does not create conflict. It is the same Dharma which in the course of History came to be called 'Hinduism' after the word 'Hindu' and Hindustan were coined by the foreign invaders, to the designate people and the land. Thus, Hinduism is a synonym of Dharma. In this regard the view expressed by Dr. Radhakrishnan is enlightening. He said : Hinduism is more a way of life than a form of thought. While it gives absolute liberty in the world of thought it enjoins a strict code of practice. The theist and the atheist, the sceptic and the agnostic may all be Hindus if they accept the Hindu system of culture and life. Hinduism insists not on religious conformity but on a spiritual and ethical outlook in life. The performer of the good -and not the believer in this or that view -can never get into an evil state. In a very real sense practice precedes theory. Only by doing the will does one know the doctrine, whatever our theological beliefs and metaphysical opinions may be, we are all agreed that we should be kind and honest, grateful to our benefactors and sympathetic to the unfortunate. Hinduism insists on a moral life and draws into fellowship all who feel themselves bound to the claims which the moral law makes upon them. Hinduism is not a sect but a fellowship of all who accept the law of right and earnestly seek for the truth. Dharma is right action Dharma or virtue is conformity with the truth of things; adharma or vice is opposition to it.

Many values of life were evolved on the basis of fundamental principles. The most cherished values were summed up by Sarvajna Narayana thus :

"ekr`oRijnkjs"kq ijnzO;s"kq yks"Vorà vkReoRloZHkwrs"kq ;% i';fr l if.Mr%AA"

"One who treats every woman (other than his wife) as equal to his own mother, treats (rejects) another's wealth as if it were a clod of earth, treats every living being as his own self is really a learned/wise person "

This advice if followed by an individual, does not land him in misery or loss of mental happiness.

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 mutal 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.

Dharma binding for the Ruler and the Ruled

Following the principles of Dharma was considered essential both for the ruled and the ruler. The importance of the observance of Dharma, considered essential for the purpose of exercising political power, is contained in the advice given by Raffia to Bharata at Chitrakut while sending him back, to rule the country. This has been forcefully brought out in the celebrated work "Sitayana" by Dr. K.R. Srinivasa Iyengar. The excerpts are : "Bharata, commandments of Dharma like Nature's laws, admit of no meddling, When Dharma's imperatives determine legitimacy, and say, This is right, and thus must you act; it's wrong to look round for escape routes;

All power, Bharata, is like poison; We need the sovereign Grace of the Lord, both to exercise power and be immune from its deadly poison; In our total submission to Dharma, there's the sure promise of Grace; but those that rely on power alone must perish by its poison."The above advice by Raffia is of eternal value for all those who exercise political power under any system of government. The meaning is, just as those who handle electric power wear a rubber hand glove for safety, those who exercise political power must wear the hand glove of Dharma. The consequence of the exercise the of political power disregarding Dharma is disastrous. This aspect is clearly indicated by C. Subramaniam in Bhavans Journal dated 15th April 1995 thus:

"Gandhiji's ideal of an ideal polity was Ramarajya. It stood for a society wherein a high, ethical standard of life is characterised by the pursuit of purusharthas -Dharma, Artha, Kama and Moksha. It is the prevalence of Dharma, which characterises an ideal society. Such a society is possible only if the governance of the country is based on clear, efficient and transparent administration. In the past, the king was not only a symbol, but was the ruler and administrator and the king had to observe the Dharma of the ruler, functioning in a selfless manner for the prosperity, harmony and happiness of his people. This is Gandhijis concept of Ramarajya. "

Today, we have responsible governments run by elected representatives.

If the rulers do not observe Dharma, it will become a Ravanarajya. We have to make a choice, between Ramarajya and Ravanarajya. While the observance of Dharma by every individuals is essential for harmonious living, it is also a condition in conformity with which the political power was required to be exercised and that holds good for all Nations and for all times to come. Religion is a mode of worship. Religions are many. Therefore any person who follows his own religion would be acting within the rules of Dharma or Hindu Dharma as it has come to be called. These high ideals were not merely in the books. All the lofty ideals set out above had been articles of faith, with our people throughout history. These ideals set out in the Mahabharata and other works on Rajadharma inspired and guided, by and large, all kings who acted in conformity with them. The belief in the supremacy of Dharma among the people was the best guarantee for the proper functioning of kings. In other words, 'Dharmic Supremacy' generally prevailed, which corresponds to constitutional supremacy under the present day written constitutions. Every king was required to take oath at the time of coronation that he would rule according to 'Dharma'.

Dharmarajya: The Rule of Law.

In this regard, the famous historian R.C. Majumdar in his book "Ancient India" observes thus :- The duty of the king was clearly defined in the Sastras. It would have created as much a sensation in those days, if the king had failed in his duties as would follow the violation of people's rights in modern days. Historical records prove that Raja Dharma formed the fundamental law which regulated the Constitution and the organisation of every kingdom (State) in the country throughout the centuries.

It is on the basis of these lofty principles of 'Dharma, meant for the guidance of human beings in every sphere of activity, including governance of the States, that Fredric Max Muller remarked,

"If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life and has found solutions to some of them which well deserve the attention of even those who have studied Plato and Kant. I should point to India. And if I were to ask myself from what literature we here in Europe, we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life, not for this life only, but a transfigured and eternal life - again I should point to India."

Arnold Toynbee in his introduction to World Thinkers on Ramakrishna - Vivekananda observes thus:

"Today we are still living in this transitional chapter of the World's history, but it is already becoming clear that a chapter which had a Western beginning will have to have an Bharat's ending if it is not to end in the self – destruction of the human race At this supremely dangerous moment in human history the only way of salvation for mankind is an Bharat's way."

Again it is with reference to these principles of Dharma which constitute the soul of Mother India, Swami Vivekananda declared :

Shall India die ? Then from the world all spirituality will be extinct, all moral perfection will be extinct, all sweet- souled sympathy for religion will be extinct, all ideality will be extinct, and in its place will reign the duality of lust and luxury as the male and female deities, with money as its priest, fraud, force and competition as its ceremonies, and the human soul as its sacrifice. The message is loud and clear.

If Dharma which is the soul of India perishes, then India which is the personification of Dharma dies and those would be the consequences. But, Vivekananda confidently declared "Such a thing can never be". This confidence is in conformity with the declaration made by Sri Krishna in Bhagvad Gita that whenever Dharma declined, he would appear and resurrect it. To sum up, the difference between religion and Dharma is this; Religions are many such as Shaiva, Vaishnava, Smartha, Boudha, Jaina, Sikh, Islam, Christianity, Parsi etc., Religion is personal to individuals, and left to their choice. One can join or change a religion according to one's urge and desire. Respect for all religions is Dharma. Practice of every religion is in conformity with Dharma. Dharma is universal, it applies to all whether they belong to any religion or not. It is a code of conduct for all human beings for all time to come. It is eternal and unalterable just as you cannot alter the property of fire of burning and of water of flowing. For the country and humanity which are facing wide spread decline of moral values, a crisis of character on slaught on women, violence and many other ills, adherence to "Dharma" alone is the remedy. It alone can destroy sinful thoughts, establish moral authority and make people follow the righteous path, and thus save the nation and humanity from catastrophe.

References

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

Dharma was formulated as a solution for problems arising out of the six inherent enemies in Man, namely Kama (desire), Krodha (anger), Lobha (greed), Moha (passion), Mada (infatuation) and Matsarya (enmity). 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 man has been the subject matter of an indepth study by those who formulated 'Dharma' .The root cause for all good or bad, verbal or physical acts of individuals has been analysed and explained in Manu Smriti.

Causes for evil actions

"'kqHkk'kqHkQya deZ euks okXnsglEHkoeà deZtk xr;ks U|.kkeqÙkek/kee/;ek%AA rL;sg f=fo/kL;kfi «;f/k"BkuL; nsfgu%A n'ky{k.k;qDrL; euks fo|kRizorZdeÃA ijnzO;s"ofHk/;kua eulk·fu"VfpUrueà forFkkfHkfuos'k'p f=fo/ka deZ ekuleÃA ik#";eu`ra pSo iS'kqU;a pkfi loZ'k%A vlEc)izyki'p ok3e;a L;kPprqfoZ/keÃA vnÙkkukeqiknkua fgalk pSokfo/kkur%A ijnkjksilsok p 'kkjhja f=fo/ka Le`reÃA MANU XII 3 -7"

Action which springs from the mind, from speech and from the body produces either good or evil results. By action are caused various conditions of men. Mind is the instigator for all actions which are connected with and performed by the body. They are of three kinds and fall under ten heads:

Three sinful mental actions:

A sin takes its origin in the mind in three ways:

(i) Coveting the property of others;

(ii) Thinking what is undesirable; and

(iii) Adherence to evil doctrines.

These three types of sinful mental actions give rise to four types of evil verbal actions or three types of wicked bodily actions:

The four evil verbal actions

(i) Speaking an untruth;

(ii) Attacking another in abusive or strong language

(iii) Carrying tales against another person; and

(iv) Talking ill of others.

The three wicked bodily actions

(i) Taking what is not given;

(ii) Injuring living beings; and

(iii) Illicit intercourse with another man's wife

The aforesaid analysis of the various evil mental and bodily actions cover the whole field of civil or criminal injury that an individual causes to another. The instigation comes from the mind. Thus, the sin first takes root in the form of mental action and thereafter expresses itself in the form of verbal or bodily evil actions which inflict civil or criminal injury as the case may be on others against whom they are directed. All the civil and criminal injuries which an individual may cause to others, such as appropriating the property belonging to others or denying what is due to others, or defamation, assault, theft, cheating, robbery, causing hurt, murder, rape, adultery, which are covered by the modern civil and criminal laws under various systems of law, fall under anyone or more of the four evil verbal actions or three wicked bodily actions as analysed by Manu. The several provisions made in the Manu Smriti follow this basic analysis. Before laying down the code of conduct for implicit obedience by individuals and the penalty for disobedience at the hands of the king (the State), Manu cautions everyone to have self -control, so that his mind does not act as the instigator for committing any sinful mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.

"okXn.Mks·Fk euksn.M% dk;n.MLrFkSo pA ;L;Srs fufgrk cq)kS f=n.Mhfr l mP;rsAA f=n.MesrfTMkf{kI; loZHkwrs"kq ekuo%A dkeØks/kkS rq la;E; rr% flf)a fu;PNfrAA

MANU XII 10-11

"

Significance of mind control for success

That man is called 'Tridandin' who has established three controls, on his mind viz.,

(i) Manodanda -control over his thoughts,

(ii) Vakdanda -control over his speech and

(iii) Kayadanda- control over his body.

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. The root cause of all civil and criminal wrongs and the essence of the philosophy necessary for the safety and happiness of individuals and the society are incorporated in Manu Smriti in the above verses. . The above elucidation 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. Manu proceeds to declare that every human being who exercises the aforementioned three types of controls namely control over the mind, control over the body and control over the speech in respect of all living beings secures real happiness and success in his life.

The above guidelines given in Manu are unexceptionable. In fact it is the experience of man that the absence of such control leads to undesirable and sometimes disastrous results. Now take one instance. In the last more than one century the World has made tremendous progress in science. Man has created for himself through science all amenities and facilities such as fast and comfortable conveyance and fast communication, and every type of equipment or gadget to make his life more and more comfortable. But with all this what is the picture we are seeing today? It is horrible. The scientific inventions which are useful for constructive activities are being used for destructive/terrorist activities. As a result, in addition to the sufferings caused by the natural calamities which human beings cannot avoid, as they are beyond their control, man made sufferings are on the increase. Human beings are subjecting other human beings to untold misery and agony by their evil actions perpetrated for purely selfish ends. In particular onslaught and assault on women are on the increase and this is heinous and most degrading. For such purposes they are using the most modern arms and ammunitions. Everyday news papers carry news of such atrocities committed by individuals for one reason or the other. To put it in a nutshell human beings are acting inhumanly using every type of modern scientific knowledge. As a result, scientific inventions which are intended to be a boon to humanity are becoming a curse. Why is it so? The answer is not far to seek. 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 have been the most fundamental education to be imparted to individuals right from their childhood by which alone human beings develop the capacity to control their mind, speech and bodily actions. Everyone should be made to realise, that for the sake of satisfying ones greed or desire one were to indulge in illegal and immoral acts, he might secure a momentary physical enjoyment, but would land himself in deep trouble by losing mental peace and happiness and thus he has to suffer through out his life. 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.

Conclusions

Every individual should, by constant effort, regulate his mind, speech and action so that he does not inflict any physical or mental injury or any pecuniary loss or damage on other individuals. It is a matter of common knowledge that in day-to-day life on account of greed and being actuated one or more of the six enemies inherent in man namely: Kama (love/desire), Krodha (anger), Lobha (greed), Moha (Passion), Mada (Infatuation) and Matsarya (enmity), a man indulges in wrongs. To illustrate, a man commits theft to acquire money or any other moveable property for gain. He indulges in cheating others or in corruption to acquire more money. For the same purpose he commits robbery, or dacoity or even murder. Similarly to have sexual enjoyment for a moment, man commits offences against women. By doing so he degrades himself to the level of an animal, commits offence of rape and ruins the life of a woman or commits adultery and ruins himself in every respect. On many occasions man does these acts secretly thinking that no one knows or will come to know of these acts. But the fact remains that the ATMA (Soul) within himself is an unavoidable witness. It is impossible for a human being to commit any wrongful or sinful act without the knowledge of the Atma (Soul). As far as the Atma is concerned, being part and parcel of Paramatma ( the almighty God) it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being.

Manu Smriti Ch. 12-35 expounds this aspect thus

";RdeZ ÑRok dqo±'p dfj";a'pSp yTtfrA rTKs;a fonq"kk lo± rkela xq.ky{k.keÃA "

""If a man in his conscience, feels ashamed/guilty to do an act, or while doing an act, or after doing an act, it is the clearest indication of Tamasa Quality -viz, the act is a sin ". "

Therefore, the soul always tells the man who has committed the offence, that he has committed a sin. If a person commits theft, his soul will always be telling him "You are a thief. you have committed theft". Similarly, if a person commits murder, his soul will always be saying "You are a murderer". Similarly if a man commits rape on a woman, his soul tells him "You are a rapist". If a minister or officer is corrupt and

receives bribe, his soul will always be telling him "You are corrupt" and so on. To outward view, he might pose to be honest, and tell people that he has not committed any offence and all that happened was on account of a "System Failure", but his soul cannot be fooled. It does not allow him to have peace of mind. It constantly reminds him of his misdemeanours. Thus, he loses mental happiness. It is for this reason that the individual feels ashamed within, though before others he may try to pose as a good man. It is this aspect which is highlighted by Manu in the verse and calls upon every individual to establish an internal check, which alone is the guarantee for good conduct or to eschew bad conduct and not the fear of Police which only makes a man to be more careful and secretive in committing offence. This internal check is what is meant by "God Fearing" as Atma (Soul) is God within the man. Thus the substance of the verse is that a man is bound to feel ashamed within himself for his sinful acts. This happens at all the three stages.

(i) When a man thinks of doing a sinful act, he feels ashamed, But if the mind is allowed to be overpowered by greed or anger or by anyone of the other enemies (Arishadvarga) for any reason he commits a sin. If however, he listens to his conscience he will not commit the sin. Similarly in the course of doing an illegal act, the soul keeps telling him continuously, 'What you are doing is a sinful act' .Even at that late stage if realisation comes, and he gets over that desire, he gives up the act and feels greatly relieved. Such instances are innumerable. It happens many times that though, on account of greed, selfishness, or anger or even dire necessity, a man decides to commit offences, some time before the offence is committed, self realisation dawns whether by itself or on account of the samskara received earlier or at the instance of his well wishers or advisers he stops, and then thanks himself and the well wishers for having stopped him from becoming a sinner. Manu Ch. viii-84 rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness, It reads:

-

"vkReSo ákReu% lk{kh xfrjkRek rFkk··Reu%A ek·oeaL;k% LoekRekua u`.kka lkf{k.keqÙkeeÃA "

"The Soul itself is the witness of the Soul and the Soul is the refuge of the soul."

Despise not thy own Soul the supreme witness to the acts of men.

The eternal advise by Manu for all human beings to be followed throughout life is not to indulge in self deception. Manu has indicated this aspect to make every person realise that it is not necessary for any other person to come and say that a particular act is wrong and he should not indulge in it. The soul is the witness, the soul is the police, the soul is the judge. The soul is capable of indicating what is wrong and what is right. Therefore, it always warns an individual. A man with good samskara immediately yields to the advice. But a man who is unable to control his desire, falls a prey to sinful desire. But at the same time after committing a sin he feels ashamed of himself for his sinful acts, though not witnessed by any outsiders, and suffers through out life. This is the fate of those who commit murder, rape, who indulge in corruption and who are ultimately caught and punished. Those who are not caught and prosecuted and punished might not go to jail, but they suffer without fail and go to hell, here and now, not after death. They may not be caught by the police, or even if caught and prosecuted for want of evidence in the Courts, they may not go to jail, but they are bound to suffer by losing mental peace and by loss of reputation for themselves and members of their families. That is why it is said that death is preferable to loss of reputation.

Manu again warns every individual in the following words:

"-

v/kesZ.kS/krs rkor rrks Hknzkf.k i';frA rr% liRuku t;fr lewyLrq fou';frAA

"

"Those who indulge in adhanna attain immediate success and secure fulfillment of their desires. "

They overpower their opponents. But ultimately their ruin down to the roots is certain. This is the warning to those who indulge in adharma to achieve their unlawful objects. Therefore, the universally applicable and eternally valid advice flowing from the verse is "When an evil thought comes to your mind and the soul tells you that it is an evil one you should make every effort to get over your weaknesses or greed anger or other feelings created by the other enemies inherent in man", even if it be at the instigation of your own kith and kin. The principle flowing from this is, a man must be true to his conscience. Manu adds that many a man thinks of indulging in wrong acts with the object of securing wealth and when he is unable to secure it by legitimate methods, he thinks of securing it by illegitimate methods. Therefore every one should strive not to submit or surrender himself to such desires. To illustrate, a man wants to earn money or even more money, so that he and the members of his family may lead a comfortable life. There is nothing wrong in the desire is. Then he should consider what the correct way of fulfilling that desire is. The right way is to secure knowledge of any art or craft or trade, business or avocation and thereafter with the aid of such knowledge to work hard, honestly and earn the money. Rightfully earned money gives mental happiness. Further, apart from earning money honestly, spending -must also be for right causes. For instance, if a person earns the money legitimately, but spends the money on his bad habits or immoral habits or desires such as drinking alcohol, or immoral sex, or giving trouble to others, he is sure to suffer from want of mental peace and happiness, Therefore, the advice is, even after having secured wealth rightly one must spend the money on the right purposes or causes. For instance, if a man secures money rightfully and spends the money to mitigate the miseries of others, such as feeding persons who are hungry or giving money to poor students, who are in need of it1or education or to persons who are in need of it, though his wealth decreases, his mental happiness increases. In fact, the pleasure and happiness a man secures and enjoys by helping others in any manner, who are in need of such help is more than the pleasure he gets by spending money purely for selfish purposes. Therefore, the whole purpose and object of education must be to develop good qualities in individuals and enable them to rise to a divine level higher than human beings at any rate not to degrade himself to the animal level. The above aspect has been forcefully brought out in the Nitishataka- 72:

",rs lRiq#"kk% ijkFkZ?kVdk% LokFk± ifjR;T; ;sA lkekU;kLrq ijkFkZeq|eHk`r% LokFkkZfojks/ksu ;sAA rs·eh ekuq"kjk{klk% ijfgra LokFkkZ; fu?uafr ;sA "

"Persons who render selfless service to other human beings are the greatest. "

Persons who carry on their profession, avocation or business with self interest, but without exploiting and causing any injury to those who deal with them are good. But those who give trouble to or exploit others in utter selfishness are demons in human form. The above moral code is a clear exposition of the principle laid down in Manu. It is only great people who sacrifice-their all for the welfare of society. But in the nature of things, all cannot be great. However, every individual can afford to be good. For this purpose, every individual should carryon his profession or avocation or business, which he undertakes to earn his livelihood, in a manner in which while he gets reasonable remuneration or profit, he does not exploit the misery of others. If the number of such persons who are good is larger in any society, there will be peace and happiness in the society. But instead, if people who selfishly carryon their profession, trade or business or avocation to make more money, and for this purpose consider that the misery of others is their opportunity and take advantage of the hardship or misery of others, they are just demons in the form of human beings. The word "demon" refers to the quality of persons whose nature is exploitation, i.e., giving trouble to others to secure or fulfill their own unlimited and immoral desires. This is at the root of the erosion of professional ethics in all professions and avocation, including noble professions such as those of lawyers, doctors and teachers. The consequences of not controlling desires which arise in the mind are explained in the Bhagvadgita Ch. II 62-63, thus:

"/;k;rks fo"k;ku iqal% l3xRls"kwitk;rsA l3xRlŒtk;rs dke% dkekRØks/kks·fHktk;rsAA Øks/kk ofr lEeksg% lEeksgkRLe`frfoHkze%A Le`frHkza'kkn cqf)uk'kks cqf)uk'kkRiz.k';frAA "

"When a man begins to think of securing anything in the first instance attachment to that develops. "

Attachment leads to desire; when the desire is not fulfilled it leads to anger; anger in turn leads to loss of sense of good and bad; this loss leads to destruction of sound discretion and finally; the loss of sound discretion leads to total destruction -the man perishes' .

How true it is! We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, onslaught on women, corruption. This ultimately ruins them and their families and also adversely affects the society as a whole.

To sum up, the solution to the above problems which are posing a serious threat to humanity is:

(i) for whomsoever it is possible to sacrifice their all for the welfare of humanity, or the human society concerned to do so and:

(ii) for all others to carryon their profession, avocation, trade or business in such a way as to render service to Society taking only reasonable remuneration or profit:

(iii) 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. This was evolved to combat the six enemies (Arishadvarga) inherent in every individual. It is a preventive measure. To put it in the language of modern health science, just as Triple Antigen was invented as a preventive medicine for the three fatal diseases to which a child might become a victim, Dharma was evolved as the-antigen against sinful thoughts entering the mind of an individual, influenced by one or more of the six inherent enemies whereby the mind acts as an instigator for indulging in sinful/verbal or bodily actions.

References

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