Β
Β
vedaαΈ₯ smrtiαΈ₯ sadΔcΔraαΈ₯ svasya ca priyam ΔtmanaαΈ₯ |
etac-catur vidhaαΈ₯ prΔhuαΈ₯ sΔkαΉ£Δd dharmasya lakαΉ£aαΉam ||
Β
Meaning:Β The Veda, tradition, the conduct or virtuous people and one’s own conscience,
This is declared to be the distinct four-fold source of Dharma. (Manu 2:12)
Β
Β
vidvidbhiαΈ₯ sevitaαΈ₯ sadbhir nityam adveαΉ£a-rΔgibhiαΈ₯ |
hαΉdayena abhyanujΓ±Δto yo dharmas taαΉ nibodhata ||
Β
Meaning: “Dharma is that which the wise and the good, without attachment and aversion, always
Practiced, and which they acknowledged heartily (hrdayena-abhayanujΓ±ata) as dharma”.
(Manu 2:1)
Β
na dharma adharmau carata ΔvaαΉ sva iti |
na deva gandharvΔ na pitara ity ΔcakαΉ£ate-
‘ayaαΉ dharmo- ‘ayam adharma iti ||
Β yattv ΔryΔαΈ₯ kriyamΔαΉaαΉ praΕaαΉsanti sa
dharmo yad garhante so-‘adharmaαΈ₯ ||
Β
Meaning:Β For Virtue and Sin do not go about and say, ‘Here we are’; nor do gods, GΔndharvas, or Manes say
[To men], ‘This is Dharma that is Adharma.’ But that is Dharma, the practice of which the noble oneβs praise; what they blame, is Adharma. (Apastamba 1:7:20: 6-7.)
Β
Β
Dharma is subject to conditions.
Β
What Dharma should be practiced and when depends on a number of conditioning factors:β
Β
1. svabhΔva β the nature and temperament of an individual
2. bhΕ«mika β the level of education and development
3. adhikΔra β their capacity to judge and respond.
and
1. deΕa β place
2. kΔla β time
3. pΔtra β circumstances, and others involved.
Β
Dharma is subject to democratic consensus
According to the Mahabharata, actions opposed by the people (loka-viruddha) are as sinful as those Condemned by the Veda (veda-viruddha).
Β
karmaαΉΔ manasΔ vΔcΔ yatnΔd dharmaαΉ samΔcaret |
asvargyaαΉ lokavidviαΉ£αΉaαΉ dharmyam apy Δcaren na tu ||
Β
One should strive hard through body mind and speech to practice Dharma, but, a (so called)
Dharma which will not result in happiness and is disapproved of by the people
(loka-vidvista) must not be practiced”. (YajΓ±avalkya 1:156)
Β
parityajed artha kΔmau yau syΔtΔαΉ dharma-varjitau |
dharmaαΉ ca-apy asukha udarkaαΉ loka-saαΉ
kruαΉ£αΉam eva ca ||
Β
One should renounce Artha and Kama if they conflict with dharma and even dharma if it results in future unhappiness or arouses peopleβs indignation. (Manu 4:176)
Β
Β
Dharma must be based upon reason.
Β
The Bhagavad Gita expressly enjoins:β buddhau ΕaraαΉam anviccha β βTake refuge in reasonβ.(Gita 2:49)
Β
Manu says:β
arαΉ£a dharma upadeΕaαΉ ca veda ΕΔstra avirodhinΔ |
yas tarkeαΉa anusandhatte sa dharmaαΉ veda netaraαΈ₯ ||
Β
He alone, and no one else, knows Dharma, who thoroughly investigates the (teachings) of
the sages and the body of the laws, by (modes of) acceptable reasoning. (12:106)
Β
Β
DHARMA ENCOMPASSES THREE BROAD AREAS :
Β
Β * 1.VIRTUE
Personal virtue
Β Social mores
National ethics
Β
Β
*2. DUTY
1. Sva-dharma β personal duties
2. Kula-dharma- familial duties
3. JΔti-dharma β professional duties
4. SamΔj-dharma β social duties
5. RΔja-dharma β national duties
6. PrajΔ-dharma β duties of citizens
7. Yuga-dharma β duties of the age.
8. PuruαΉ£a-dharma β duties of men
9. StrΔ«-dharma β duties of women
10. Δpad-dharma β duties in emergencies’
Β
*LAWS
Β
1. Natural laws β ecology
2. Civil laws
3. Religious laws
Β
Another division is :β
(1) samΔnya dharma β the common or the universal dharma and the
Β
(2) viΕeαΉ£a dharma β specific or personal dharma.
Β
Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β Β –Roshan Suvarna