Dharma (धर्मः)

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Dharma (Samskrit : धर्मः) served as the foundational principle for people of 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 on the basis of this characteristic way of living is formed 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. vishva drshti (विश्वदृष्टिः । worldview) and tattvajnana (तत्त्वज्ञानम् - 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.

Dharma is the greatest and the most valuable contribution to humanity by Bharatavarsha.“Dharma” is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of man-kind” says the Supreme Court of India. With its rich connotations, Dharma is not translatable to any other language.

परिचयः ॥ Introduction

The word “Dharma” has no equivalent word in English. It takes many English words to describe the concept of Dharma. The Sanskrit word Dharma is derived from the root word “Dhri” which means to hold together or support. Dharma supports or holds together everyone and everything. Dharma is also described as "duty" - duty towards oneself, family, community, country, and the world at large. Hence, there are multiple facet of dharma. Knowledge of Dharma is the knowledge of what is right and wrong. It is to guide mankind through our lives. Dharma is the universal code of behavior towards all living creatures and nonliving things. Dharma sustains and supports life in general, and helps to hold the community together. Dharma has two parts –

1. Samanya Dharma – duties that are common to all people.

2. Vishesha Dharma - is special duties of husband, wife, child, student, teacher, farmer, business person, king, soldier, etc.

व्युत्पत्तिः ॥ Etymology

Apte Sanskrit dictionary exapliains the word dharma as

ध्रियति लोकान् अनेन, धरति लोकं वा ।

Dharma is so called, because it holds; Dharma alone holds the people, etc. The word Dharma is derived from the root Dhr—to hold—and its etymological meaning is ‘that which holds’ this world, or the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal Divine Law of the Lord. The entire creation is held together and sustained by the All-powerful Law of God. Practice of Dharma, therefore, means recognition of this

Law and abidance by it. That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man.

परिभाषा ॥ Definition

There is no corresponding word in any other language. It would also be futile to attempt to give any definition of the word. It can only be explained.

There is no proper equivalent word in English for the Sanskrit term Dharma. It is very difficult to define Dharma. Dharma is generally defined as ‘righteousness’ or ‘duty.’ Dharma is the principle of righteousness. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma. It is also the principle of unity. Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma. Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you. 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. Dharma is that which helps you to have direct communion with the Lord. Dharma is the ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics. God is the centre of Dharma. Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself. Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not ultimately productive of suffering. Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best definition of Dharma, in his Vaiseshika Sutras: “Yato-bhyudayanihsreyasa-siddhih sa dharmah.” “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.” The four Vedas, the Smriti texts, the behaviour of those who have entered into their spirit and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self—these are the bases of Dharma, according to Manu. In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the truth about Dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are the oldest. There are conditions under which Dharma may change its usual course. Apad-Dharma is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity. Lord Krishna says in the Gita: “Let the scriptures be the authority in determining what ought to be done and what ought not to be done” (Ch. XVI, 24).

धर्मोत्पत्तिः ॥ Origin of Dharma

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

अकामस्य क्रिया कचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किञ्चित् तत्तत्कामस्य चेष्टितम् ॥Which means, there is no act of man which is free from desire; whatever a man does is the result of the impulse of desire. Therefore, 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. Dharma or rules of righteous conduct was evolved as a solution to this eternal problem arising out of the natural instinct of man. - Shantiparva of the Mahabharata (Ch.59)

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. 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.

वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥

त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति ॥ (Manu 12.10-11)

Meaning: 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.

The Scientific inventions which are intended to be a boon to humanity are becoming a curse. The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact this should 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.

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.

धर्मपुरुषार्थः ॥ Dharma Purushartha

Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things. Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish.

धर्ममूलानि ॥ Fundamentals of Dharma

THE MAHABHARATA enumerates the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, satisfaction with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma.

It is said in PADMA PURANA that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma.

According to MATSYA PURANA, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma.

PATANJALI MAHARSHI, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are:

Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvara-pranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.

THE GITA enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, cleanness of life, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues:

(i) non-violence, (ii) truth, (iii) purity and (iv) self-control. All the above virtues come under the above four cardinal virtues.

युगधर्मः ॥ Yuga Dharma

In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles. Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through the worship of Lord Hari in Dvapara Yuga, may be attained through Kirtana or loud chanting of Lord Vishnu’s Name in Kali Yuga or Iron age. In the Satya Yuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, nor dancing halls and similar other distractions. Hence, meditation was easy and natural for them. That is the reason why contemplation has been prescribed for men of Satya Yuga. In the Treta Yuga, materials for the performance of Yajnas or sacrifices were easily available. The people had active tendencies. Therefore it was easy for them to perform Agnihotra, Jyotistoma, Darsa-Paurnimas and other Yajnas. That is the reason why Yajna has been described as the external form of Sanatana Dharma in that age. In the Dvapara Yuga, there was the manifestation of Avataras and men could easily have direct worship of God. Hence, worship was prescribed as the principal form of Sadhana in that age. In the Kali Yuga, there are many distractions for the mind. People lack in Brahmacharya, strength of will and power of enquiry or rational investigation. It is very difficult to procure materials for the performance of sacrifices. Therefore, Hari Kirtana or loud chanting of the Divine Name and selfless service of humanity have been recommended as the principal forms of Sadhana.

Dharma as expounded in various texts

Dharma in Mimamsa

JAIMINI, the author of the celebrated Purvamimamsa, explains 'Dharma' thus:

स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रतिजानीमहे । तदभिधीयते - JAIMINII-2

Dharma is that which is indicated by the Vedas as conducive to the highest good.

Dharma in the Smrti

Madhavacharya in his commentary on Parashara Smriti, has briefly and precisely explained the meaning of Dharma as follows:

अभ्युदय-निश्रेयसे साधनसत्त्वेन धारयति इति धर्मः । स च लक्षण-प्रमाणाभ्यां चोदनासूत्रैर्व्यवस्थापितः ॥

Dharma is that which sustains and ensures progress and welfare 'of all in this world and eternal Bliss in the other world. Dharma is promulgated in the form of commands. (positive and negative - vidhi and nishedha)

Dharma in the Mahabharata

Mahabharata the great epic which is acclaimed as the Manava Kartavya Shastra (code of duties of human beings) contains a discussion of this topic. On being asked by Yudhisthira to explain the meaning and scope of DHARMA, Bhishma who had mastered the knowledge of Dharma replied thus:

तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्लभः । दुष्करः प्रतिसंख्यातुं तत्केनात्र व्यवस्यति ॥

प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥

SHANTHI PARVA - 109-9-11

It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.

Karna Parva- Ch.. 69 Verse 58 eulogises Dharma in the following words:

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 sustains the society Dharma maintains the social order Dharma ensures well being and progress of Humanity Dharma is surely that which fulfils these objectives

Dharma in the Rajatarangini

Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the indiavidual and society and includes those rules which guide and enable those who believe in the divine and svarga to attain moksha (eternal bliss).

Multiple facets of Dharma

Dharma is a Sanskrit expression of the widest import. It has a wide variety of meanings. A few of them would enable us to understand the range of that expression. For instance, the word 'Dharma' is used to mean Justice (Nyaya), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to other living beings, giving charity to individuals in need of it or to a public cause or alms to the needy, natural qualities or characteristics or properties of living beings and things, duty and law as also constitutional law.

Dharma can be classified under two heads: (i) Samanya or the general, universal Dharma and (ii) Visesha or the specific, personal Dharma. Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu. Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).

1. Dharma as a virtue
2. Dharma as the principle on the foundation of which a society stands
3. Dharma as principles of justice (न्यायः)
4. Svabhava Dharma : Dharma as character (स्वभावः)
5. Achara Dharma : Dharma as behaviour (आचारः)
6. Svadharma (स्वधर्मः । individual)
7. Kautumbika dharma (कौटुम्बिकधर्मः । towards family)
8. Samajika dharma (सामाजिकधर्मः । towards society)
9. Varna dharma (वर्णधर्मः)
10. Ashrama dharma (आश्रमधर्मः)
11. Rashtra dharma (राष्ट्रधर्मः । towards the nation)
12. Manava dharma (मानवधर्मः । towards mankind)

संहृतिः ॥ Synopsis

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. 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 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. 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

यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैच लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् ॥

Meaning: 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". 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.

(ii) 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:

आत्मैव ह्यात्मनः साक्षी गतिरात्मा तथाऽऽत्मनः । माऽवमंस्याः स्वमात्मानं नृणां साक्षिणमुत्तमम् ॥

Meaning : 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, 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:

अधर्मेणैधते तावत् ततो भद्राणि पश्यति । ततः सपत्नात् जयति समूलस्तु विनश्यति ॥

Meaning : 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 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:

एते सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यज्य ये ।

सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये ।

तेऽमी मानुषराक्षसाः परहितं स्वार्थाय निघ्नंति ये ।

Meaning: 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:

ध्यायतो विषयान् पुंसः सङ्गत्सेषूपजायते । सङ्गत्सेषूपजायते कामः कामात्क्रोधोऽभिजायते ॥

क्रोधात्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ Meaning : 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.

We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, 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.

Dharmashastras

Dharmashastras constitute a comprehensive code to regular human conduct in line with the natural, unalterable flow of creation with a goal that everyone fulfils the purpose of his birth which is attaining the highest good or Nihshreyasa. These shastras given by our ancient rshis analyze, interpret and determine the characteristics of Dharma. 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 language. It has different connotations and most of them are of an ethical nature while covering the socio-political arena. It means duty, justice, truth, ordinance, mode of action etc.

Ethical conception of Dharma was first expounded in the Upanishad and Sutra literature. Brhdaranyaka Upanishad, the Dharmasutras of Baudhayana, Apastamba, Vashishta being the foremost among them. The Smrti texts later on elaborated on the concepts with Manusmrti and Yajnavalkya Smrti being the widely accepted texts in the modern times for laying down the rules and regulations of social living.

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. 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.

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

Quotes

धर्मो रक्षति रक्षितः

Dharmo Rakshati Rakshitah

Dharma protected protects

Manusmṛti, Ch. 8, verse 15 Variant translation: Dharma protects those who protect Dharma.

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