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Samanya Dharma (Samskrit: सामान्यधर्मः) refers to the tenets that are uniformly applicable to everyone in a society. They are universal principles prescribed to be practiced by all.

 

Samanya Dharma (Samskrit: सामान्यधर्मः) refers to the tenets that are uniformly applicable to everyone in a society. They are universal principles prescribed to be practised by all.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The Sanskrit term 'Dharma' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of Bharata, fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>

The Sanskrit term '[[Dharma (धर्मः)|Dharma]]' is of wide import. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in the civilization of [[Bharatavarsha (भरतवर्षम्)|Bharata]], fall within the meaning of the word 'Dharma'. It is not religion, as misunderstood by many. For, religion refers to a mode of worship of the divine by the believers; it is personal and left to the choice of individuals. Whereas, Dharma is a code of conduct for all human beings for all time to come. It is universal and applies to all, whether they belong to any religion or not.<ref name=":0">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref>

This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).  

This Dharma has two forms - a Samanya rupa (Generic form) and a Vishesha rupa (Specific form).  

# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />

# सामान्यधर्मः (Samanya Dharma) : This deals with the ethical principles like truth, non-injury, non-stealing, etc., which are common duties of all beings. They are universal principles applicable to all irrespective of their class, gender or nationality.<ref name=":2">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> For eg. Goodness is not a property of any one class, creed, sect or community. It is a virtue every human being should possess. Thus, Samanya Dharma is the general law for all human beings.<ref name=":1" />

# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The Varnashrama Dharmas are special Dharmas to be practised by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Ashrama, creed or colour.<ref name=":1" />

# विशेषधर्मः (Vishesha Dharma) : These are special duties, which are unique to every individual depending on the kala (time), desha (place), varna and ashrama.<ref name=":2" /> For eg. The [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama Dharmas]] are special Dharmas to be practiced by particular groups of people and by people in particular stages of life. However, Samanya Dharmas must be practiced by all, irrespective of distinctions of Varna and Ashrama, creed or colour.<ref name=":1" />

== वैदिकवाङ्मयेषु सामान्यधर्मः ॥ Samanya Dharma in Vaidika Vangmaya ==

== वैदिकवाङ्मयेषु सामान्यधर्मः ॥ Samanya Dharma in Vaidika Vangmaya ==

Dharmas common to all<ref name=":0" /> referred to as Samanya Dharmas, numbering between 5-30, are mentioned across the Vaidika Vangmaya texts such as  the Smrtis, Itihasa and Puranas. These tenets applicable to everyone,<ref name=":2" /> as they occur in various texts, are enumerated below.  

Dharmas common to all<ref name=":0" /> referred to as Samanya Dharmas, numbering between 5-30, are mentioned across the [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangmaya]] texts such as  the [[Smrti (स्मृतिः)|Smrtis]], [[Itihasa (इतिहासः)|Itihasa]] and [[Puranas (पुराणानि)|Puranas]]. These tenets applicable to everyone,<ref name=":2" /> as they occur in various texts, are enumerated below.  

{| class="wikitable"

{| class="wikitable"

|+Samanya Dharma as enlisted in Vaidika Vangmaya<ref name=":2" />

|+Samanya Dharma enlisted in Smrtis and Arthashastra<ref name=":2" />

!Manusmrti

![[Manusmrti (मनुस्मृतिः)|Manusmrti]]

!Arthashastra

![[Arthashastra (अर्थशास्त्रम्)|Arthashastra]]

!Yajnavalkya Smrti

![[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya Smrti]]

|-

|-

|5 tenets

|5 tenets

|6 tenets

|6 tenets

|9 tenets

|9 tenets

|9 tenets

|9 tenets

|14 tenets

|14 tenets

|30 tenets

|30 tenets

|-

|-

|

|

# Ahimsa  Non-injury / Non-violence

# Akrodha (Freedom from anger)

# Satya Truthfulness

# Satya Vachana (Truthfulness)

# Asteya  Non-stealing / Non-convetousness

# Samvibhaga (Sharing wealth)

# Shaucha Cleanliness / Purity

# Kshama (Forgiveness)

# Indriya Nigraha Sense-restraint<ref name=":2" /><ref name=":0" />

# Prajana (Procreation)

# Shaucha (Purity)

# Adroha (Absence of enmity)

# Arjava (Straightforwardness)

# Shaucha Purity

# Bhrtya Bharana (Maintainence of dependents)<ref name=":5" />

# Anasuya Freedom from spite

# Anrshamsya Abstinence from cruelty

# Kshama Forgiveness<ref>R. Shamasastry, [https://ia802703.us.archive.org/13/items/Arthasastra_English_Translation/Arthashastra_of_Chanakya_-_English.pdf Kautilya's Arthashastra]</ref>

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|

# Ahimsa Harmlessness

# Svadhyaya (Perseverance)

# Satya  Veracity

# Asteya  Non-stealing

# Shaucha  Purity

# Indriya Nigraha Controlling of the organs

# Akarpanya (Generosity)

# Dana  Liberality

# Anayasa (Attachment to hard labour)

# Dama Self-control

# Daya (Kindness)

# Daya  Mercy

# Ahimsa (Non-violence)

# Kshanti Forgiveness<ref>Rai Bahadur Srisa Chandra Vidyarnava (1918), [https://archive.org/details/yajnavalkyasmrit00yj/page/236/mode/2up?view=theater Yajnavalkya Smriti (Book 1)], Allahabad: The Panini Office</ref>

# Kshama (Forgiveness)

# Dama (Self-control)

# Shaucha  (Purity)

#[[Bhakti (भक्तिः)|Bhakti]]  (Devotion)<ref>[https://archive.org/details/vamanapuranavaishnavaupapuranasanskritenglishocr/page/n79/mode/2up?view=theater Vamana Purana (Translation)]</ref>

|

|

# Akrodha  Freedom from anger

# Ahimsa (Abstaining from killing)

# Satya Vachana Truthfulness

# Satya Vachana (Truthfulness)

# Samvibhaga Sharing wealth

# Kshama Forgiveness

# Prajana Procreation

# Shaucha  Purity

# Dana (Munificence)

# Adroha  Absence of enmity

# Arjava Straightforwardness

# Amatsara (Non-jealous)

# Bhrtya Bharana Maintainence of dependents<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>

# Deva Dvijati Guru Shushrusha (Service to deities, brahmanas and preceptors)

# Sarva Dharma Shravana (Listening to all the laws of conduct)

# Pitr Pujana (Worship of ancestors)

# Anrshamshya (Mercy)

# Titiksha (Forbearance)

# Astikya (Belief in the Vedas)<ref>[https://archive.org/details/AgniPuranaUnabridgedEnglishMotilal/page/n441/mode/2up?view=theater The Agni Purana (Part 2)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref>

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|

# Satya (Truthfulness)

# Satya (Truthfulness)

# Daya (Compassion)

# Daya (Compassion)

# Tapa (Austerity)

#[[Tapas (तपस्)|Tapa]] (Austerity)

# Shaucha (Purity)

# Shaucha (Purity)

# Titiksheksha (Endurance)

# Titiksheksha (Endurance)

# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n95 P.no.964].</ref>

# Atma Samarpana (Dedication of oneself to Hari)<ref name=":6">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n95 P.no.964].</ref>

|-

|-

|अक्रोधः सत्यवचनं संविभागः क्षमा तथा ।

|अक्रोधः सत्यवचनं संविभागः क्षमा तथा ।

प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ १२.५९.९ ॥

प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥ १२.५९.९ ॥

शंकरे भास्करे देव्यां धर्मोऽयं मानवः स्मृतः ॥ ११.२४ ॥<ref>Vamana Purana, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%AE%E0%A4%A8%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 11]</ref>

शंकरे भास्करे देव्यां धर्मोऽयं मानवः स्मृतः ॥ ११.२४ ॥<ref>Vamana Purana, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%AE%E0%A4%A8%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 11]</ref>

|सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८ ॥

|सत्यं दया तपः शौचं तितिक्षेक्षा शमो दमः । अहिंसा ब्रह्मचर्यं च त्यागः स्वाध्याय आर्जवम् ॥ ८ ॥

सन्तोषः समदृक् सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनं आत्मविमर्शनम् ॥ ९ ॥

सन्तोषः समदृक् सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मौनं आत्मविमर्शनम् ॥ ९ ॥

नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशत् लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२ ॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref>

नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशत् लक्षणवान् राजन् सर्वात्मा येन तुष्यति ॥ १२ ॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Adhyaya 11].</ref>

|-

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|akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā ।

|akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā ।

prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥ 12.59.9 ॥

prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥ 12.59.9 ॥

śaṁkare bhāskare devyāṁ dharmo'yaṁ mānavaḥ smr̥taḥ ॥ 11.24 ॥

śaṁkare bhāskare devyāṁ dharmo'yaṁ mānavaḥ smr̥taḥ ॥ 11.24 ॥

|satyaṁ dayā tapaḥ śaucaṁ titikṣekṣā śamo damaḥ । ahiṁsā brahmacaryaṁ ca tyāgaḥ svādhyāya ārjavam ॥ 8 ॥

|satyaṁ dayā tapaḥ śaucaṁ titikṣekṣā śamo damaḥ । ahiṁsā brahmacaryaṁ ca tyāgaḥ svādhyāya ārjavam ॥ 8 ॥

santoṣaḥ samadr̥k sevā grāmyehoparamaḥ śanaiḥ । nr̥ṇāṁ viparyayehekṣā maunaṁ ātmavimarśanam ॥ 9 ॥

santoṣaḥ samadr̥k sevā grāmyehoparamaḥ śanaiḥ । nr̥ṇāṁ viparyayehekṣā maunaṁ ātmavimarśanam ॥ 9 ॥

== प्रचुरोक्ताः सामान्यधर्माः ॥ Persistent tenets ==

== प्रचुरोक्ताः सामान्यधर्माः ॥ Persistent tenets ==

It is seen that Samanya Dharma or principles applicable to all<ref name=":5" /> are enlisted in various texts. Manusmrti gives a list of 5 tenets; Arthashastra mentions 6 tenets; Yajnavalkya Smrti mentions 9 tenets; Mahabharata also mentions 9 tenets; Vamana Purana mentions 14 tenets; while the Bhagavata Purana mentions 30 tenets as Samanya Dharma.<ref name=":2" />

It is seen that Samanya Dharma or principles applicable to all<ref name=":5">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> are enlisted in various texts. Manusmrti gives a list of 5 tenets; Arthashastra mentions 6 tenets; Yajnavalkya Smrti mentions 9 tenets; Mahabharata also mentions 9 tenets; Vamana Purana mentions 14 tenets; while the Bhagavata Purana mentions 30 tenets as Samanya Dharma.<ref name=":2" />

The 5 tenets mentioned in Manusmrti that find mention at all instances that enlist Samanya Dharma include<ref name=":2" /><ref name=":0" /><ref name=":5" />

The 5 tenets mentioned in Manusmrti that find mention at all instances that enlist Samanya Dharma include<ref name=":2" /><ref name=":0" /><ref name=":5" />

=== सत्यम् || Satya ===

=== सत्यम् || Satya ===

Satya refers to truthfulness.<ref name=":0" /> And the practice of Satya as a Dharma entails practice of truthfulness in thoughts, speech and actions in day to day life by every one.<ref name=":5" /> Manusmrti explains that Satya or truth is to align thought, speech and action with reality and speak that reality for the welfare of living beings. <blockquote>सत्यं नाम मनोवाक्कायकर्मभिर्भूतहितयथार्थाभिभाषणम् ।<ref name=":8">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%BF%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Shandilya Upanishad]</ref> satyaṁ nāma manovākkāyakarmabhirbhūtahitayathārthābhibhāṣaṇam ।</blockquote>At the same time, it also emphasizes that truth must be spoken in a pleasant manner which is another very important aspect in the practice of Satya. The Manusmrti says,<blockquote>सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यं अप्रियम् । प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः । । ४.१३८ । ।<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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4]</ref>

Satya refers to truthfulness.<ref name=":0" /> And the practice of Satya as a Dharma entails practice of truthfulness in thoughts, speech and actions in day to day life by every one.<ref name=":5" /> Manusmrti explains that Satya or truth is to align thought, speech and action with reality and speak that reality for the welfare of living beings. <blockquote>सत्यं नाम मनोवाक्कायकर्मभिर्भूतहितयथार्थाभिभाषणम् ।<ref name=":8">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%BF%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D Shandilya Upanishad]</ref> satyaṁ nāma manovākkāyakarmabhirbhūtahitayathārthābhibhāṣaṇam ।</blockquote>At the same time, it also emphasizes that truth must be spoken in a pleasant manner which is another very important aspect in the practice of Satya. The Manusmrti says,<blockquote>सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यं अप्रियम् । प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः । । ४.१३८ । ।<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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4]</ref>

=== अस्तेयम् || Asteya ===

=== अस्तेयम् || Asteya ===

Any thought, speech or action that amounts to stealing or misappropriation by force or fraud is Steya. And Asteya is the opposite of that.<ref name=":7" /> Hence, the Shandilya Upanishad explains Asteya as,<blockquote>अस्तेयं नाम मनोवाक्कायकर्मभिः परद्रव्येषु निःस्पृहा ।<ref name=":8" /> asteyaṁ nāma manovākkāyakarmabhiḥ paradravyeṣu niḥspr̥hā ।</blockquote>It refers to non-stealing,<ref name=":2" /> not coveting the property of others<ref name=":0" /> and not acquiring illegitimate wealth. Infact, the practice of Asteya prohibits even the desire to secure wealth by illegitimate methods that makes even people in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics.<ref name=":5" />

Any thought, speech or action that amounts to stealing or misappropriation by force or fraud is Steya. And Asteya is the opposite of that.<ref name=":7" /> Hence, the Shandilya Upanishad explains Asteya as,<blockquote>अस्तेयं नाम मनोवाक्कायकर्मभिः परद्रव्येषु निःस्पृहा ।<ref name=":8" /> asteyaṁ nāma manovākkāyakarmabhiḥ paradravyeṣu niḥspr̥hā ।</blockquote>It refers to non-stealing,<ref name=":2" /> not coveting the property of others<ref name=":0" /> and not acquiring illegitimate wealth. Infact, the practice of Asteya prohibits even the desire to secure wealth by illegitimate methods that makes even people in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics.<ref name=":5" />

Indriya Nigraha refers Sense-restraint<ref name=":2" /> or control of senses.<ref name=":0" /> It 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), which lands the individual as well as others in misery and sorrow.<ref name=":5" />  

Indriya Nigraha refers Sense-restraint<ref name=":2" /> or control of senses.<ref name=":0" /> It 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), which lands the individual as well as others in misery and sorrow.<ref name=":5" />  

Infact, a person who is in the grip of the senses is ever running behind worldly pleasures and hence, will end up committing mistakes that result in sorrow. And it is well known that desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.<blockquote>न जातु कामः कामानां उपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते । । २.९४ । ।<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 Adhyaya 2]</ref>

Infact, a person who is in the grip of the senses is ever running behind worldly pleasures and hence, will end up committing mistakes that result in sorrow. And it is well known that desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.<blockquote>न जातु कामः कामानां उपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते । । २.९४ । ।<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 Adhyaya 2]</ref> na jātu kāmaḥ kāmānāṁ upabhogena śāmyati । haviṣā kr̥ṣṇavartmeva bhūya evābhivardhate । । 2.94 । ।</blockquote>Therefore, without controlling the mind and the senses, there is neither material happiness nor spiritual bliss. However, proper restraint cannot be achieved merely by suppression of desires. Restraint of the senses is possible only through constant awareness and vigilance. Hence, one should practise constant monitoring of one’s thoughts, speech, and actions. Every object towards which the mind or the senses get attracted must be observed and examined by the intellect. The intellect must question whether the object is useful, whether possessing it has any real benefit for oneself and the others, whether possession of such an object is according to dharma or not. It is only by the practice of constant awareness and restraint that a person will be able to attain complete indriyanigraha.<ref name=":7" />

 

na jātu kāmaḥ kāmānāṁ upabhogena śāmyati । haviṣā kr̥ṣṇavartmeva bhūya evābhivardhate । । 2.94 । ।</blockquote>Therefore, without controlling the mind and the senses, there is neither material happiness nor spiritual bliss. However, proper restraint cannot be achieved merely by suppression of desires. Restraint of the senses is possible only through constant awareness and vigilance. Hence, one should practise constant monitoring of one’s thoughts, speech, and actions. Every object towards which the mind or the senses get attracted must be observed and examined by the intellect. The intellect must question whether the object is useful, whether possessing it has any real benefit for oneself and the others, whether possession of such an object is according to dharma or not. It is only by the practice of constant awareness and restraint that a person will be able to attain complete indriyanigraha.<ref name=":7" />

A few other important tenets of Samanya Dharma that are common to many texts are as follows:  

A few other important tenets of Samanya Dharma that are common to many texts are as follows:  

=== दानम् ॥ Dana ===

=== दानम् ॥ Dana ===

The Shandilya Upanishad says that Dana means the giving away of ‘ethically earned money, grains and the like.’<blockquote>दानं नाम न्यायार्जितस्य धनधान्यादिः श्रद्धयार्हितेभ्यः प्रदानम् ।<ref name=":8" /> dānaṁ nāma nyāyārjitasya dhanadhānyādiḥ śraddhayārhitebhyaḥ pradānam । </blockquote>The Bhagavad Gita speaks of three kinds of Dana viz. Sattvika, Rajasika and Tamasika.<blockquote>दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥

The Shandilya Upanishad says that Dana means the giving away of ‘ethically earned money, grains and the like.’<blockquote>दानं नाम न्यायार्जितस्य धनधान्यादिः श्रद्धयार्हितेभ्यः प्रदानम् ।<ref name=":8" /> dānaṁ nāma nyāyārjitasya dhanadhānyādiḥ śraddhayārhitebhyaḥ pradānam । </blockquote>The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] speaks of three kinds of Dana viz. Sattvika, Rajasika and Tamasika.<blockquote>दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७.२०॥

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७.२१॥

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ । dīyate ca parikliṣṭaṁ taddānaṁ rājasaṁ smr̥tam ॥17.21॥

adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥</blockquote>Meaning: That gift is referred to as born of sattva which gift is given with the idea that it ought to be given, to one who will not serve in return, and at the (proper) place, (proper) time and to a (proper) person. But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly, that is considered to be born of rajas. And that gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of tamas.

adeśakāle yaddānamapātrebhyaśca dīyate । asatkr̥tamavajñātaṁ tattāmasamudāhr̥tam ॥17.22॥</blockquote>Meaning: That gift is referred to as born of [[Sattva (सत्त्वम्)|sattva]] which gift is given with the idea that it ought to be given, to one who will not serve in return, and at the (proper) place, (proper) time and to a (proper) person. But the gift which is given expecting reciprocation, or again, with a desire for its result, and which is given grudgingly, that is considered to be born of [[Rajas (रजः)|rajas]]. And that gift which is made at an improper place and time, and to undeserving persons, without proper treatment and with disdain, is declared to be born of [[Tamas (तमः)|tamas]].

Thus, it is Sattvika Dana that is considered the best. While Tamasika Dana is to be avoided completely.<ref name=":7" />

Thus, it is Sattvika Dana that is considered the best. While Tamasika Dana is to be avoided completely.<ref name=":7" />

Svadhyaya refers to the study of various scriptures and contemplating upon them. The Kurma Purana says, <blockquote>वेदान्तशतरुद्रीयप्रणवादिजपं बुधाः । सत्त्वसिद्धिकरं पुंसां स्वाध्यायं परिचक्षते ।। ११.२२<ref name=":9" />  

Svadhyaya refers to the study of various scriptures and contemplating upon them. The Kurma Purana says, <blockquote>वेदान्तशतरुद्रीयप्रणवादिजपं बुधाः । सत्त्वसिद्धिकरं पुंसां स्वाध्यायं परिचक्षते ।। ११.२२<ref name=":9" />  

vedāntaśatarudrīyapraṇavādijapaṁ budhāḥ । sattvasiddhikaraṁ puṁsāṁ svādhyāyaṁ paricakṣate ।। 11.22</blockquote>Meaning: Study of Vedanta, the chanting of Rudraprashna a hundred times, and the repetition of Om and other mantras, and that which makes one attain sattva, is called svadhyaya by the wise.<ref name=":7" />

vedāntaśatarudrīyapraṇavādijapaṁ budhāḥ । sattvasiddhikaraṁ puṁsāṁ svādhyāyaṁ paricakṣate ।। 11.22</blockquote>Meaning: Study of [[Vedanta (वेदान्तः)|Vedanta]], the chanting of Rudraprashna a hundred times, and the repetition of [[Pranava (प्रणवः)|Om]] and other mantras, and that which makes one attain sattva, is called svadhyaya by the wise.<ref name=":7" />

=== ब्रह्मचर्यम् ॥ Brahmacharya ===

=== ब्रह्मचर्यम् ॥ Brahmacharya ===

Brahmacharya refers to a practise of celibacy. The Shandilya Upanishad defines brahmacharya as ‘the renunciation of copulation at all times in thought, word and action’.<blockquote>ब्रह्मचर्यं नाम सर्वावस्थासु मनोवाक्कायकर्मभिः सर्वत्र मैथुनत्यागः ।<ref name=":8" />

Brahmacharya refers to a practise of celibacy. The Shandilya Upanishad defines brahmacharya as ‘the renunciation of copulation at all times in thought, word and action’.<blockquote>ब्रह्मचर्यं नाम सर्वावस्थासु मनोवाक्कायकर्मभिः सर्वत्र मैथुनत्यागः ।<ref name=":8" />

=== योगे ॥ In Yoga ===

=== योगे ॥ In Yoga ===

Maharshi Patanjali has systematised the methods to remove various factors that distract the mind and has chalked out an eight-limbed process that slowly leads a person towards the ultimate state of samadhi. These eight limbs are:

Maharshi Patanjali has systematised the methods to remove various factors that distract the mind and has chalked out an eight-limbed process that slowly leads a person towards the ultimate state of Samadhi. These eight limbs are:

yama, external discipline;

A person can attain true [[Bhakti (भक्तिः)|bhakti]] only when one is able to purify one’s heart by destroying the inner impurities like lust, anger and pride. And this destruction of inner impurities is brought about only by the practice of the tenets of Dharma. The Narada Bhakti Sutra says,<blockquote>अहिंसासत्यशौचदयास्तिक्यादिचारित्र्याणि परिपालनीयानि ॥७८॥<ref>Nandlal Sinha (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref> ahiṁsāsatyaśaucadayāstikyādicāritryāṇi paripālanīyāni ॥78॥</blockquote>Meaning: Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.

niyama, internal discipline;

Thus, even in bhakti, a constant practice of Samanya Dharma is inevitable.<ref name=":7" />

asana,

The end goal of all spiritual practices is attainment of [[Moksha (मोक्षः)|moksha]] or freedom from the cycle of birth and death. That results from direct knowledge of the [[Atman (आत्मन्)|Atman]], the innermost Self, expounded in the [[Upanishads (उपनिषदः)|Upanishads]] or Vedanta. This direct knowledge of the reality of Atman liberates a person from the bondage of birth and death because bondage itself is rooted in ignorance about the true nature of Atman.

pranayama, breath control;

The Upanishads lay down the requisite qualifications for a person to become eligible to practise Vedanta. The Taittiriya Upanishad, through the instructions imparted by the preceptor to students after having taught the [[Vedas (वेदाः)|Vedas]] says,  <blockquote>सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।<ref>Taittiriya Upanishad, Shikshavalli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 11]</ref> satyaṁ vada । dharmaṁ cara । svādhyāyānmā pramadaḥ ।</blockquote>Meaning: Speak the truth. Practise righteousness. Make no mistake about self-study.

pratyahara, withdrawal of the sense organs;

[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] also, in his Vivekachudamani, enumerates the basic qualifications necessary to practise Vedanta called [[Sadhana Chatushtaya (साधनचतुष्टयम्)]] or the fourfold spiritual practice. It includes discernment, dispassion, control of the internal organs, control of the external sense organs, forbearance, withdrawal of the mind from external sense objects, faith in the [[Guru (गुरुः)|guru]] and scriptures, one-pointed meditation on [[Brahman (ब्रह्मन्)|Brahman]] and an intense desire for moksha.

dharana, steadfast concentration;

These are either the tenets of Samanya Dharma themselves or those that are attained through the practice of Samanya Dharma. Hence, the tenets of Samanya Dharma are very vital in the path of knowledge as well.<ref name=":7" />

 

The importance of Samanya Dharma in spirituality irrespective of the chosen path is in that it leads to the purification of the mind. The mind is afflicted with various impurities that are generally classified into the six passions viz.  

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Yama and niyama are foundational without which the practice of asana or pranayama will never bear fruit. The tenets of yama and niyama are the tenets of samanya dharma and are universal and apply to everyone. Yama includes non-violence, truth, non-stealing, brahmacharya, and aparigraha, not holding more than what is necessary. Niyama includes cleanliness, cheerfulness, austerity, svadhyaya, and surrender to God. The practice of these tenets of samanya dharma will regulate one’s lifestyle, build character, remove mental distractions, and purify the mind. The purification of mind leads to stillness of the mind. Hence, when a person established in yama and niyama practises asana and pranayama, she or he will be able to withdraw the senses and attain one-pointed concentration which will ultimately lead to samadhi. Therefore, samanya dharma is an inseparable aspect of yoga, without which any practice of yoga would be fruitless.<ref name=":7" />

 

A person can attain true bhakti only when one is able to purify one’s heart by destroying these inner impurities like lust, anger, and pride. And this destruction of inner impurities is brought about only by the practice of the tenets of dharma. The Narada Bhakti Sutra says: ‘Non-violence, truthfulness, purity, compassion, piety, and other essentials of good life, should be maintained.’29 Even in bhakti, a constant practice of samanya dharma is inevitable.<ref name=":7" />

 

The tenets of samanya dharma are very vital in the path of knowledge as well.

These impurities lead a person to commit various mistakes which in turn tighten the karmic bondage. As long as a person is under the influence of these mental passions, she or he cannot make any spiritual progress. Hence, purification of the mind by the destruction of these internal enemies is the very first stage in spirituality. And this is possible only by a constant practice of the various tenets of Samanya Dharma.  

 

The liberation from the cycle of birth and death results from the direct knowledge of Atman, the innermost Self, which is realised as Brahman itself.

 

At the dawn of knowledge, all the objects of the universe which were previously perceived as being different from Brahman are realised as being non-different from Brahman in reality. This direct knowledge of the reality that Atman alone exists, liberates a person from the bondage of birth and death because bondage itself was rooted in ignorance about the true nature of Atman.

The Upanishads lay down the requisite qualifications for a person to become eligible to practise Vedanta. The Taittiriya Upanishad says: ‘Having taught the Vedas, the preceptor imparts this post-instruction to the students: “Speak the truth. Practise righteousness. Make no mistake about study.”’30 In Vivekachudamani, Acharya Shankara enumerates the basic qualifications necessary to practise Vedanta called the sadhana-chatushtaya, fourfold spiritual practice: discernment, dispassion, control of the internal organs, control of the external sense organs, forbearance, withdrawal of the mind from external sense objects, faith in the guru and scriptures, one-pointed meditation on Brahman, and an intense desire for moksha. These are also either the tenets of samanya dharma themselves or those that are attained through the practice of samanya dharma.<ref name=":7" />

That is why Manusmrti says,<blockquote>तपो विद्या च विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययामृतं अश्नुते । । १२.१०४ । ।<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 Adhyaya 12]</ref>

tapo vidyā ca viprasya niḥśreyasakaraṁ param । tapasā kilbiṣaṁ hanti vidyayāmr̥taṁ aśnute । । 12.104 । ।</blockquote>Meaning: Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

The importance of samanya dharma in spirituality irrespective of the chosen path is in that it leads to the purification of the mind. The mind is afflicted with various impurities that are generally classified into the six passions: kama, lust; krodha, anger; moha, delusion; lobha, greed; mada, pride; and matsarya, jealousy. These impurities lead a person to commit various mistakes which in turn tighten the karmic bondage. As long as a person is under the influence of these mental passions, she or he cannot make any spiritual progress. Hence, purification of the mind by the destruction of these internal enemies is the very first stage in spirituality. And this is possible only by a constant practice of the various tenets of samanya dharma. That is why Manu Smriti says: ‘Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.’31

The role of samanya dharma in any spiritual path is foundational in nature. It is a basic discipline that imparts the required qualities to a spiritual aspirant that makes one fit to practise any spiritual discipline that leads to moksha.<ref name=":7">Nithin Sridhar (2015), [https://www.esamskriti.com/essays/pdf/15-oct-Samanya-Dharma-Spirituality.pdf Samanya Dharma and Spirituality], Prabuddha Bharata</ref>

Thus, the role of Samanya Dharma in any spiritual path is foundational in nature. It is a basic discipline that imparts the required qualities to a spiritual aspirant that makes one fit to practise any spiritual discipline that leads to moksha.<ref name=":7">Nithin Sridhar (2015), [https://www.esamskriti.com/essays/pdf/15-oct-Samanya-Dharma-Spirituality.pdf Samanya Dharma and Spirituality], Prabuddha Bharata</ref>

== References ==

== References ==

[[Category:Dharmas]]

[[Category:Dharmas]]

<references />

<references />