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Line 71: − 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 (महाभारतम्)|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, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />+ Line 114:
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Line 216: − − == धर्ममूलानि ॥ Fundamentals of Dharma == − While Dharma touches on a wide variety of topics, the essence of Dharma common to all human beings is also declared in various works. Truthfulness, to be free from anger, sharing wealth with others (samvibhaga), forgiveness, procreation of children from one's wife alone, purity, absence of enmity, straightforwardness and maintaining people dependent on oneself are the nine rules of the Dharma prescribed for everyone over and above their specific Varna and Ashrama Dharmas. <blockquote>अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ आर्जवं भृत्यभरणं नवैते सार्ववर्णिकः ।</blockquote><blockquote>''akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā । prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥ ārjavaṁ bhr̥tyabharaṇaṁ navaite sārvavarṇikaḥ ।''</blockquote>Similar enumeration is also found in the Yajnavalkya Smrti as follows,<ref name=":3" /><blockquote>अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । दानं दमो दया क्षान्तिः सर्वेषां धर्मसाधनम् । । १.१२२ । ।<ref>Yajnavalkya Smrti, Adhyaya 1, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Prakarana 5].</ref></blockquote><blockquote>''ahiṁsā satyaṁ asteyaṁ śaucaṁ indriyanigrahaḥ । dānaṁ damo dayā kṣāntiḥ sarveṣāṁ dharmasādhanam । । 1.122 । ।''</blockquote>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: Shaucha (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 Mahabharata enumerates the performance of Shraddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, being happy with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma. − − The Padma Purana says 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. In fact, 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 also characteristics of Dharma. − − The Matsya Purana enlists freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude as the fundamentals of Sanatana Dharma. − − 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.<ref name=":4" /> − − However, all these virtues are manifestations of the four fundamental virtues: − # Non-violence − # Truth − # Purity − # Self-control. − All the above virtues come under the above four cardinal virtues.<ref name=":4" /> − − 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.<ref name=":4" /> − − Manu Smriti is more concise and brought 'Dharma' under five heads.<blockquote>अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥ Manu Smrt 10.163</blockquote><blockquote>''ahiṁsā satyamasteyaṁ śaucamindriyanigrahaḥ । etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīnmanuḥ ॥''</blockquote>Meaning : Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all the varnas. − − The first rule is not to indulge in violence against other living beings. The second rule requires every one to be truthful in day to day life. The third rule is of the utmost importance. It is the desire to secure wealth by illegitimate methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter .disregard to professional ethics. Therefore, it is very essential to ingrain in the heart and mind of every individual the desire not to indulge in 'asteya' i.e., acquiring wealth by illegitimate and immoral methods. The fourth one commands every individual to maintain purity of thought, word and deed (Trikarana shuddi i.e., Kaya, Vacha, Manasa), which is also called Antaranga Shuddi (internal/mental purity) and Bahiranga Shuddi (external purity or purity in action). This rule means absolute honesty in that there should be harmony in thought, word and deed of an individual. One should not think something in the mind, speak something else, and do entirely another thing. The fifth perhaps is very important i.e., control of senses. It is lack of control over the senses which results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas). This lands himself as well as others in misery and loss of happiness. − − A reading of each one of the above rules at once makes an individual realise what he should do and what he should not do. The observance of the above rules alone secures real happiness and harmony in life.<ref name=":3" />
→धर्मविस्तृतिः ॥ Scope of Dharma: Added table
== धर्मोत्पत्तिः ॥ Origin of Dharma ==
== धर्मोत्पत्तिः ॥ Origin of Dharma ==
Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" />
Dharma was formulated as the solution to the eternal problems confronting the human race, originating from natural human instincts.<ref name=":3" /> Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.
Manusmriti says,<blockquote>अकामस्य क्रिया काचिद्दृश्यते नेह कर्हिचित् । यद्यद्धि कुरुते किं चित्तत्तत्कामस्य चेष्टितम् । । २.४ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>''akāmasya kriyā kāciddr̥śyate neha karhicit । yadyaddhi kurute kiṁ cittattatkāmasya ceṣṭitam । । 2.4 । ।''</blockquote>Meaning: 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 kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as
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 kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as
These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.
These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.
In fact, 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 human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /> He says,<blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.,
In fact, 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 human being has been the central focus through the formulation 'Dharma'. Therefore, Manu cautions everyone to have self-control, so that the mind does not act as instigator for committing any immoral mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.<ref name=":3" /> He says,<blockquote>वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते || १२.१० ||</blockquote><blockquote>त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति || १२.११ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 12].</ref></blockquote><blockquote>''vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca । yasyaite nihitā buddhau tridaṇḍīti sa ucyate || 12.10 ||''</blockquote><blockquote>''tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ । kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati || 12.11 ||''</blockquote>Meaning: That man is called 'Tridandin' who has established three controls, on his mind viz.
# Vakdanda - control over his speech
# Vakdanda - control over his speech
# Manodanda - control over his thoughts
# Manodanda - control over his thoughts
For instance, 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 be the most fundamental education imparted to individuals right from their childhood. 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. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.<ref name=":3" />
For instance, 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 be the most fundamental education imparted to individuals right from their childhood. 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. Everyone should be made to realise that, for the sake of satisfying one's greed or desire, if one were to indulge in illegal and immoral acts, it might secure momentary physical enjoyment, but would eventually lead to deep trouble and loss of mental peace and happiness thereby suffering through out life. This was clearly stated by Manu when he says that a society that doesn't follow Dharma would destroy itself.<ref name=":3" /><blockquote>धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् || ८.१५ ||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 8].</ref></blockquote><blockquote>''dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15 ||''</blockquote>Meaning: Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not get destroyed as a consequence thereof.<ref name=":3" />
And this consequence is natural. Because powerful individuals with uncontrolled Kama and in disregard for Dharma, oppress the weak and severely injure the society with their actions. However, after the [[Mahabharata (महाभारतम्)|Mahabharata]] war, Bhishma tells Yudhishtira that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and a few strong individuals started flouting Dharma, that the Raja was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.<ref name=":3" />
== धर्मविस्तृतिः ॥ Scope of Dharma ==
== धर्मविस्तृतिः ॥ Scope of Dharma ==
Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the Supreme and Svarga to attain moksha (eternal bliss). It prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed.<ref name=":3" />
Therefore, Dharma embraces every type of righteous conduct covering every aspect of life essential for the sustenance and welfare of the individual and society and includes those rules which guide and enable those who believe in the Supreme and Svarga to attain moksha (eternal bliss). It prescribed the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. And in laying down Dharma, its propounders took an integrated view of life. Consequently, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed.<ref name=":3" />
== धर्ममूलानि ॥ Fundamentals of Dharma ==
While Dharma touches on a wide variety of topics, the essence of Dharma common to all human beings is also declared in various works. Truthfulness, to be free from anger, sharing wealth with others (samvibhaga), forgiveness, procreation of children from one's wife alone, purity, absence of enmity, straightforwardness and maintaining people dependent on oneself are a set of nine rules of Dharma prescribed for everyone over and above their specific Varna and Ashrama Dharmas. <blockquote>अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ आर्जवं भृत्यभरणं नवैते सार्ववर्णिकः ।</blockquote><blockquote>''akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā । prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥ ārjavaṁ bhr̥tyabharaṇaṁ navaite sārvavarṇikaḥ ।''</blockquote>Similar enumeration is also found in the Yajnavalkya Smrti as follows,<ref name=":3" /><blockquote>अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । दानं दमो दया क्षान्तिः सर्वेषां धर्मसाधनम् । । १.१२२ । ।<ref>Yajnavalkya Smrti, Adhyaya 1, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Prakarana 5].</ref></blockquote><blockquote>''ahiṁsā satyaṁ asteyaṁ śaucaṁ indriyanigrahaḥ । dānaṁ damo dayā kṣāntiḥ sarveṣāṁ dharmasādhanam । । 1.122 । ।''</blockquote>The virtues enumerated in various texts as fundamentals or characteristics of dharma and prescribed to be practiced by all may be summarised as follows:
{| class="wikitable"
|+धर्ममूलानि ॥ Fundamentals of Dharma<ref name=":4" />
!Yoga
!Mahabharata
!Padma Purana
!Matsya Purana
|-
|Ahimsa (non-violence)
|Performance of Shraddha or offering oblations to the forefathers
|Continence
|Freedom from malice
|-
|Satya (truthfulness),
|Religious austerity
|Truthfulness
|Absence of covetousness
|-
|Brahmacharya (celibacy in thought, word and deed)
|Truth
|Austerity
|Control of the senses
|-
|Asteya (non-stealing)
|Restraint of anger
|Charity
|Austerity
|-
|Aparigraha (non-covetousness)
|Being happy with one’s own wife
|Self-control
|Celibacy
|-
|Shaucha (internal and external purity)
|Purity
|Forbearance
|Compassion
|-
|Santosha (contentment)
|Learning
|Purity
|Truthfulness
|-
|Tapas (austerity)
|Absence of envy
|Non-violence
|Forbearance
|-
|Svadhyaya (study of scriptures or recitation of Mantra)
|Knowledge of the Self
|Serenity
|Fortitude
|-
|Isvara pranidhana (consecration of the fruits of all works to the Lord)
|Forbearance
|Non-thieving
| -
|}
Out of the ten virtues recommended by Maharshi Patanjali, the exponent of Raja Yoga philosophy, the first five constitute Yama or self-restraint and the other five virtues constitute Niyama or religious observance. Also, apart from the ten factors of Dharma as enumerated above, the Padma Purana also mentions 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 as characteristics of Dharma.<ref name=":4" />
Manusmrti is more concise in this matter and enumerates 'Dharma' under five heads. It says,<blockquote>अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः ॥<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref> Manu Smrt 10.63</blockquote><blockquote>''ahiṁsā satyamasteyaṁ śaucamindriyanigrahaḥ । etaṁ sāmāsikaṁ dharmaṁ cāturvarṇye'bravīnmanuḥ ॥''</blockquote>Meaning : Ahimsa (non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shaucha (purity), and Indriya Nigraha (control of senses) are, in brief, the common Dharma for all the varnas. Here,
# The first rule prohibits people from indulging in violence against other living beings.
# The second rule requires every one to be truthful in day to day life.
# The third rule prohibits the desire to secure wealth by illegitimate methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics.
# The fourth rule commands every individual to maintain purity of thought, word and deed. This is called Trikarana shuddhi viz. Kaya, Vacha, Manasa. Also, known as Antaranga Shuddhi (internal/mental purity) and Bahiranga Shuddhi (external purity or purity in action), this rule means absolute honesty that reflects through harmony in thought, word and deed of an individual. That is, one should not think something in the mind, speak something else, and do entirely another thing.
# The fifth rule i.e. control of senses is very important because, it is lack of control over the senses that results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas) as discussed earlier which lands himself as well as others in misery and loss of happiness.
A reading of the rules enumerated in various texts, at once makes an individual realise what he should do and what he should not do. And the observance of the above rules alone secures real happiness and harmony in life.<ref name=":3" />
Development of these qualities is also indispensable for the attainment of Self-realisation. Because, 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. Thus, the Gita enumerates the following virtues as Daivi-Sampat or divine qualities: <blockquote>''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.''</blockquote>Moreover, according to Swami Sivananda, all these virtues are manifestations of four fundamental or cardinal virtues viz.<ref name=":4" />
# Non-violence
# Truth
# Purity
# Self-control.
This is further explored in the article Fundamentals of Dharma (धर्ममूलानि).
== धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) ==
== धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) ==
Of the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one ever hope to achieve the crowning glory of all human endeavours, viz. Moksha which is the best and the highest of all desirable things.
Of the four main aims of human aspiration or the Purusharthas viz. Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to infinite bliss, supreme peace and highest knowledge. Dharma is considered the first, foremost and the primary Purushartha. Through the practice of Dharma alone can one ever hope to achieve the crowning glory of all human endeavours, viz. Moksha which is the best and the highest of all desirable things.
#systems and structures (dharmika vyavastha)
#systems and structures (dharmika vyavastha)
And 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.
And 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.
== धर्मशिक्षणम् || Inculcation of Dharma ==
== धर्मशिक्षणम् || Inculcation of Dharma ==