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Line 150: − − == 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.<ref name=":1">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref> 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 (भरतवर्षम्)|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 (सनातनधर्मः)|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.<ref name=":22">Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic'' Bharatiya Vidya Bhavan</ref> − − {{div col|colwidth=30em}} − #Duty towards others − #A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers) − #Respect for Womanhood − #Equality (Samanata) − #Gratitude (Kritajnata) − #Compassion (Daya) − #Simple Life -Sparing use of Natural Resources − #Service (Seva -Paropakara) − #Sacrifice (Tyaga) − #World is one Family (Vasudhaiva Kutumbakam) − {{div col end}} − − Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra. (2011) ''[[Being Different]]''</ref> − #integral unity ('''dharmika tattvajnana''') − #perspective of life ('''dharmika jeevan drishti''') − #codes of conduct ('''dharmika vyavahar sutra''') − #systems and structures ('''dharmika vyavastha''') − These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|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 − ==Origin of Dharma== − − The essence of various definitions of Dharma was put by Manu (मनुः) as − <blockquote> − <q>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 [[Varna Dharma (वर्णधर्मः)|Varnas (वर्णाः)]].</q><ref name="LCHI-Rama_Jois-Ch1"/> − </blockquote> − It was also clearly stated by Manu that a society that doesn't follow Dharma would destroy itself. − <blockquote> − धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।</br> − तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।<ref>मनुस्मृति, 8-15</ref></br> − 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. − </blockquote> − 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|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.<ref name="LCHI-Rama_Jois-Ch1"/> − − '''Dharma''' is an Bharat's [[wikiquote:Spiritual|spiritual]] and [[wikiquote:Religious|religious]] term which signifies "'''the way of [[wikiquote:Righteousness|righteousness]]'''" and refers to one's [[wikiquote:Duty|duty]] or to any path of [[wikiquote:Virtue|virtue]]; the word ''dharma'' translates as '''''that which upholds or supports''''', and is sometimes translated into English as '''''[[wikiquote:Law|law]]'''''. − : See also: − :: '''[[wikiquote:Humanism|Humanism]]''' − :: '''[[wikiquote:Universalism|Universalism]]''' − − == Quotes == − * 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. − :* [[wikiquote:Gautama_Buddha|Gautama Buddha]] '''Soma and Mara''' An adapation of a translation by C.A.F. Rhys-Davids − * '''Where dharma prevails, there will be the [[wikiquote:Rule|rule]] of [[wikiquote:Law|law]] and [[wikiquote:Justice|justice]], and the [[wikiquote:King|king]] who follows the path of dharma is [[wikiquote:Known|known]] as 'dharma raja'.''' Even the [[wikiquote:Machiavellian|Machiavellian]] ''Arthashastra'' teaches the [[wikiquote:Ideal|ideal]] king to "establish the rule of Dharma by commands and directives, and [[wikiquote:Discipline|discipline]] among the [[wikiquote:People|people]] by the extension of [[wikiquote:Education|education]]." The most [[wikiquote:Powerful|powerful]] ruler or his minister could not place himself above Dharma — his subjects would immediately know his violations and chastise him. − ** [[wikipedia:Gurcharan Das|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 − **** ''[[wikipedia:Manusmṛti|Manusmṛti]]'', Ch. 8, verse 15 − **** ''Variant translation:'' '''Dharma protects those who protect Dharma.''' − − * '''Do not spend your [[wikiquote:Life|life]] committing [[wikiquote:Sinful|sinful]] [[wikiquote:Deeds|deeds]]; <br> It is [[wikiquote:Good|good]] for you to [[wikiquote:Practice|practice]] [[wikiquote:Holy|holy]] Dharma.''' − ** [[wikiquote:Milarepa|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 [[wikiquote:Language|language]] is [[wikiquote:Perfect|perfect]]. There is no proper equivalent [[wikiquote:Word|word]] in English for the Sanskrit term ''Dharma''. <br> Dharma is generally defined as [[wikiquote:Righteousness|righteousness]] or [[wikiquote:Duty|duty]]. Dharma is the [[wikiquote:Principle|principle]] of righteousness. It is the principle of [[wikiquote:Holiness|holiness]]. It is also the principle of [[wikiquote:Unity|Unity]].''' … If you protect it, it will protect you. It is your sole companion after [[wikiquote:Death|death]]. '''It is the sole refuge of [[wikiquote:Humanity|humanity]].''' <br> That which elevates one is Dharma. This is another [[wikiquote:Definition|definition]]. Dharma is that which leads you to the path of perfection and [[wikiquote:Glory|glory]]. [[wikiquote:Self|Self]]-realisation is the highest Dharma. '''Dharma is the [[wikiquote:Heart|heart]] of [[wikiquote:Hindu|Hindu]] [[wikiquote:Ethics|ethics]].''' − ** [[wikipedia:Swami Sivananda|Swami Sivananda]], as quoted in ''All about Hinduism'' (1977) by the Divine Life Society, p. 51 − − == References == − <references/> − [[Category:Dharmas]] − ==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 :<blockquote>"'''ekr`oRijnkjs"kq ijnzO;s"kq yks"Vorà vkReoRloZHkwrs"kq ;% i';fr l if.Mr%AA'''"</blockquote><blockquote>"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 "</blockquote>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:<blockquote>"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. "</blockquote>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,<blockquote>"''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.''"</blockquote>Arnold Toynbee in his introduction to World Thinkers on Ramakrishna - Vivekananda observes thus:<blockquote>"''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.''"</blockquote>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== − #M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan Line 349:
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Editing
Dharma is one of the four Purusharthas in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]: Dharma, Artha (अर्थः), Kama (कामः), [[Moksha Dristipath|Moksha (मोक्षः)]]. Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.)<ref name="LCHI-Rama_Jois-Ch1" /> 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.<ref name="LCHI-Rama_Jois-Ch1" /> Any act which doesn't obey Dharma is termed Adharma.
Dharma is one of the four Purusharthas in [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]: Dharma, Artha (अर्थः), Kama (कामः), [[Moksha Dristipath|Moksha (मोक्षः)]]. Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.)<ref name="LCHI-Rama_Jois-Ch1" /> 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.<ref name="LCHI-Rama_Jois-Ch1" /> Any act which doesn't obey Dharma is termed Adharma.
The essence of various definitions of Dharma was put by Manu (मनुः) as
<q>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 [[Varna Dharma (वर्णधर्मः)|Varnas (वर्णाः)]].</q><ref name="LCHI-Rama_Jois-Ch1" />
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 ।<br>
तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।<ref>मनुस्मृति, 8-15</ref><br>
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|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.<ref name="LCHI-Rama_Jois-Ch1" />
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
== धर्मपुरुषार्थः ॥ Dharma Purushartha ==
# Rashtra dharma (राष्ट्रधर्मः । towards the nation)
# Rashtra dharma (राष्ट्रधर्मः । towards the nation)
# Manava dharma (मानवधर्मः । towards mankind)
# Manava dharma (मानवधर्मः । towards mankind)
==संहृतिः ॥ Synopsis==
==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.
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.
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.<ref name=":3" />
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.<ref name=":3" />
== 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.<ref name=":1">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute</ref> 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 (भरतवर्षम्)|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 (सनातनधर्मः)|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.<ref name=":22">Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic'' Bharatiya Vidya Bhavan</ref>
{{div col|colwidth=30em}}
#Duty towards others
#A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)
#Respect for Womanhood
#Equality (Samanata)
#Gratitude (Kritajnata)
#Compassion (Daya)
#Simple Life -Sparing use of Natural Resources
#Service (Seva -Paropakara)
#Sacrifice (Tyaga)
#World is one Family (Vasudhaiva Kutumbakam)
{{div col end}}
Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra. (2011) ''[[Being Different]]''</ref>
#integral unity ('''dharmika tattvajnana''')
#perspective of life ('''dharmika jeevan drishti''')
#codes of conduct ('''dharmika vyavahar sutra''')
#systems and structures ('''dharmika vyavastha''')
These aspects are studied at length in [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|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.'''
== References ==
<references />
[[Category:Dharmas]]
==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 :<blockquote>"'''ekr`oRijnkjs"kq ijnzO;s"kq yks"Vorà vkReoRloZHkwrs"kq ;% i';fr l if.Mr%AA'''"</blockquote><blockquote>"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 "</blockquote>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:<blockquote>"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. "</blockquote>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,<blockquote>"''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.''"</blockquote>Arnold Toynbee in his introduction to World Thinkers on Ramakrishna - Vivekananda observes thus:<blockquote>"''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.''"</blockquote>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==
#M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan
==References==
[[Category:Dharmas]]
[[Category:Dharmas]]