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# Purity  

# Purity  

# Self-control.  

# Self-control.  

===धर्माधिष्ठितगुणाः ॥ Values based on Dharma===

== धर्मपुरुषार्थः ॥ Dharma Purushartha (Benefits of the Practice of Dharma) ==

The 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. Infact, it is the common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] that have by far, 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]].  

 

 

==धर्माधिष्ठितगुणाः ॥ Values based on Dharma==

The 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. Infact, it is the common territory and common values of life evolved and cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] that have by far, 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]].<ref name=":3" />

In fact, many values of life were evolved on the basis of fundamental principles. The most cherished values were summed up by Sarvajna Narayana thus :<blockquote>मातृवत्परदारेषु परद्रव्येषु लोष्टवत् | आत्मवत्सर्वभूतेषु यः पश्यति स पण्डितः ||</blockquote><blockquote>''mātr̥vatparadāreṣu paradravyeṣu loṣṭavat | ātmavatsarvabhūteṣu yaḥ paśyati sa paṇḍitaḥ ||''</blockquote>Meaning: 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.

In fact, many values of life were evolved on the basis of fundamental principles. The most cherished values were summed up by Sarvajna Narayana thus :<blockquote>मातृवत्परदारेषु परद्रव्येषु लोष्टवत् | आत्मवत्सर्वभूतेषु यः पश्यति स पण्डितः ||</blockquote><blockquote>''mātr̥vatparadāreṣu paradravyeṣu loṣṭavat | ātmavatsarvabhūteṣu yaḥ paśyati sa paṇḍitaḥ ||''</blockquote>Meaning: 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.

#Seva and Paropakara (सेवा परोपकारः च | Service)

#Seva and Paropakara (सेवा परोपकारः च | Service)

#Tyaga (त्यागः | Sacrifice)

#Tyaga (त्यागः | Sacrifice)

#Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम् | World is one Family)<ref name=":3" />

#Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम् | World is one Family)

Thus, 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". It unites, sustains life and applies to all human beings; and does not create conflict. These values that form the basis of dharma are discussed further in the article - Values based on Dharma (धर्माधिष्ठितगुणाः).

Thus, 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". It unites, sustains life and applies to all human beings; and does not create conflict.<ref name=":3" /> These values that form the basis of dharma are discussed further in the article - Fundamentals of Dharma (धर्ममूलानि).

It is also to be noted that 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 mutual 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.<ref name=":3" /> Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra (2011), Being Different.</ref>

It is also to be noted that 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 mutual 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.<ref name=":3" /> Aptly, in modern thought processes, the dharmika paradigm encompasses<ref>Rajiv Malhotra (2011), Being Different.</ref>

#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.  

Adi Shankaracharya in his commentary on the Vedanta Sutra has explained this process thus:-<blockquote>संस्कारो हि नाम गुणाधानेन वा स्याद् दोषापनयनेन वा । ''saṁskāro hi nāma guṇādhānena vā syād doṣāpanayanena vā ।''</blockquote>Thus, when knowledge of rules of Dharma and of Dharma abiding nature is ingrained in the mind of an individual, it acts as antigen against the six enemies inherent in him and always makes him conform to dharma. That is why 'Dharma' is given the pride of place by our ancestors. This aspect is declared in Mahanarayanopanishat Section 79-7 thus:-<blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा । लोके धर्मिष्ठं प्रजा उपसर्पन्ति । धर्मेण पापमपनुदति । धर्मे सर्वं प्रतिष्ठितम् । तस्माद्धर्मं परमं वदन्ति ।</blockquote><blockquote>''dharmo viśvasya jagataḥ pratiṣṭhā । loke dharmiṣṭhaṁ prajā upasarpanti । dharmeṇa pāpamapanudati । dharme sarvaṁ pratiṣṭhitam । tasmāddharmaṁ paramaṁ vadanti ।''</blockquote>Meaning : Dharma constitutes the foundation of all affairs in the World. People respect those who adhere to Dharma. Dharma insulates (man) against immoral thoughts. Everything in this world is founded on Dharma. Dharma therefore, is considered supreme.

The mere knowledge of the rules of Dharma, however, does not make a man 'Dharmishta' i.e. a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from child hood. Just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child for giving immunity to the mind against immoral thoughts Dharma- the antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.

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

 

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

To put it in a nutshell, the power of law is to punish those who commit offences after the acts if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against immoral thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).<ref name=":3" />

To put it in a nutshell, the power of law is to punish those who commit offences after the acts if only they are caught and evidence is available. It is punitive in nature. But "Dharma" has the power to prevent a man from committing an offence by acting as an antigen against the six enemies inherent in every man. It is preventive. Therefore, it can rightly be described as the six antigen for the mind which gives immunity against immoral thoughts arising on account of the instigation of one or more of the six inherent enemies (arishadwarga).<ref name=":3" />

== युगधर्मः ॥ Yuga Dharma ==

== 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.<ref name=":4" />

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.<ref name=":4" />