International Conference On Indian History

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Here is the PowerPoint presentation about "Dharma" given by Dr. S. Ram Mohan at the ICIH-2009.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Dharma: The Value System in Indian Ethical Heritage</b>

by

DR.S.RAM MOHAN, I.R.A.S.
Financial Adviser, ICF.
Chennai.


<b>What is Dharma?</b>

Shanthi Parva (109-9-11) says about Dharma:

“It is most difficult to define Dharma.  Dharma has been explained to be that which helps the upliftment of living beings.  Therefore, that which ensures the welfare of living being is surely Dharma.  The learned rishis have declared ‘that which sustains’ is Dharma.”

Karna Parva (Ch.69 Verse 58) declares:

“Dharma sustains the society. Dharma maintains the social order. Dharma ensures well being and progress of humanity. Dharma is surely that which fulfils these objectives.”

The ancient sage Jaimini (1-2) said:

“Dharma is that which is indicated by the Vedas as conducive to the highest good.”

Manu (II:4) says:

“There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire.”

In the above verse, analyzing the human instinct, Manu states that the force behind every action of a human being is his desire (Kama). Then the question arises: what are the natural desires of man? The natural desires of man were found to be the desire to have enjoyment of wealth (material pleasure or artha) as also emotional and sexual enjoyment.

“Artha” is explained by Vatsayana as connoting material wealth such as gold, cattle, and corn, including education or knowledge (intellectual property) necessary to earn wealth. 

The source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflicts of interest among individuals.

<b>Types of Dharma</b>

1. Samanya Dharma: This is the general code of righteous conduct for all individuals.
2. Vyavahara Dharma: This denotes civil and criminal laws to be obeyed by the individuals, which are enforced by the exercise of the executive power of the state or through the judiciary.
3. Rajadharma or the Constitutional Law: This regulates the exercise of executive and judicial powers of the state.

A study of the Vedas and Upanishads discloses that such indications are in abundance.  They are in the form of positive or negative injunctions, that is, vidhis or nishedhas.

To quote only a few:

1. Ajyestaso akanishtasa ete sambrataraha (“No one is superior or inferior, all are brothers.”) --  Rig Veda-Mandala 5-Sukta 60-Mantra-5
2. Tell the Turth (Satyam Vada)
3. Never tell uintruth (Nanrutham Vadet)
4. Never hurt anyone (Na himsayet)
5. Treat your mother, father and teacher as God (Matru Devo Bhava, Pitru Devao Bhava, acharya Devo Bhava) -- Taittareya Upanishad Ch.1.Lesson-11

There are several such vidhis and nishedhas. They formed the foundation of the Smritis.  For instance, there is a mandate in Rajadharma to the king to give equal protection to all his subjects irrespective of his religion and punish the offender irrespective of his relationship or friendship.

This flows from the Rigvedic declaration that all are equal (see point one above). There are provisions in the Smritis for punishing the plaintiff, the defendant and the witnesses for giving false evidence, which have their source in the second and third vidhis (see the list above). 

There are provisions which declare that acts causing injury to human beings and even to animals are offences and penalties are prescribed, the basis of which is the fourth vidhi (see the list above). The provisions making it obligatory for a son to provide maintenance to his aged parents are inspired by the fifth vidhi. There are several provisions in the Smritis specifying certain acts as forbidden and prescribing penalty for doing such acts.  These follow the six vidhi.

Sage Kumarila says:

”Who are well informed? Those Whose actions are sound;
Then whose actions are sound? Of those who are well informed”

This leaves us where we were.

Tantravartika says: ”In order for a usage to be valid, not only there must be absence of improper motives but the desire for heavenly bliss should be its basis. A true believer in the Vedas will observe it as a matter of duty.”

A very significant aspect of Dharma has been it was evolved by the people and could only be modified by the people through Dharma ‘parishads,’ but not by the king or his government.

Thus, the foundation of Dharma has been its acceptance by the people. For the purposes of this lecture, it is sufficient to confine ourselves to Samanya Dharma and to some extent to Raja Dharma, as they are the most relevant. Though they are the oldest, they constitute the best and are everlasting Dharma.

<b>Dharma – The Six Antigens For The Mind</b>

(Manu XII –3-7-)

Three sinful mental actions:

A sin takes its origin in the mind in three ways:
(i)    Coveting the property of others;
(ii)  Thinking what is undesirable ; and
(iii)  Adherence to evil doctrines.

These three types of sinful emotional actions give rise to four types of evil verbal actions or three types of wicked bodily actions:

The four evil verbal actions:

(i)  Speaking an untruth;
(ii)  Attacking another in abusive or strong language
(iii) Carrying tales against another person; and
(iv) Talking ill of others.

The three wicked bodily actions

(i)    Taking what is not given;
(ii)  Injuring living beings; and
(iii)  Illicit intercourse with another man’s wife

MANU (XII 10 – 11):

That man is called “Tridandin” who has established three controls on his mind. These are: (i) Manodanda – control over his thoughts, (ii) Vakdanda – control over his speech and (ii) Kayadanda – control over his body.

He who exercises these three controls with respect to all created beings and wholly subdues desire and wrath, assuredly gains complete success in his life.

Nitishataka says:

Persons who render selfless service to other human beings are the greatest.

Persons who carry on their profession, avocation or business with self interest, but without exploiting and causing any injury to those who deal with them are good.

But those who give trouble to or exploit others in utter selfishness are demons in human form.

<b>Basic Aspects Of Dharma</b>

M.B. Shanti Parva (6-7-8) says:

”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 persons dependent on oneself are the nine rules of the Dharma of persons belonging to all the varnas (Yaj. I-122 is similar).”

According to Manu (X-63):

”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 Doctrine of Trivarga:

The Doctrine of Trivarga comprising of “DHARMA, ARTHA AND KAMA” is the sum and substance of the Bharatiya philosophy of life, intended to strike a reasonable balance between the interests of the individual and the public interest which means the interests the of all other individuals who constitute the society or the nation concerned and includes all humanity.

It declares the supremacy of Dharma – over Artha (wealth and desire of securing material pleasure) and Kama (every type of desire including the desire for securing wealth and every type of pleasure). It is the invaluable and ever-lasting solution for all the problems of all human beings for all time to come, irrespective of their belonging or not belonging to any religion.

MANU (II 224 & IV 176):

”To achieve welfare and happiness some declare Dharma and Artha are good.  Others declare that Artha and Kama are better.  Still others declare that Dharma is the best.  There are also persons who declare Artha alone secures happiness. But the correct view is that the aggregate of Dharma, Artha and Kama(Trivarga) secures welfare and happiness.
However, desires (kama) and material wealth (Artha) must be rejected if contrary to Dharma.

<b>BHARATIYA VALUES</b>

<b>1. Country</b>

The name Bharata Varsha is not a mere geographical expression like the term “India” having only a physical reference.  It has a deep historical significance symbolising a fundamental unity.

The Rig Veda one of the oldest literary records of humanity, reveals conscious and fervent attempts made by the rishis, those profoundly wise organisers of Hindu polity and culture, to visualise the unity of their mother-country, nay to transfigure mother earth into a living deity and enshrine her in the loving heart of the worshipper.

NA ME VANCHASTI YASHASI VIDWATVE NA CHA VA SUKHE
PRABHUTVE NAIVA VA SWARGE
MOKSHEPYANANDADAYAKE
PARANTU BHARATE JAANMA MANAVASYA CHA VA PASHOH
VIHANGASYA CHA VA JANTOHO VRIKSHA PASHANAYORAPI

”I am not enamored of fame, knowledge, luxuries of life, power, or heaven or Moksha, but my desire is to have rebirth in Bharat, as a human being or as an animal or as a bird, or as an insect or at least as a stone.”

After the defeat of Ravana in the war, Ram’s younger brother Laxmana appears to have told Rama that instead of returning to Ayodhya, the place where they were insulted and from which they were driven out, they could as well become the rulers of Lanka which was a rich country then. Rama replied thus, “May be, Laxmana, Lanka is full of gold.  But one’s mother and the motherland are greater than Heaven.”

<b>2. Values of Life</b>

The second factor which welded the people of this Country into a nation is the system of values of life.  There are many main and subsidiary values.  I shall refer only to the most important of them, all of which come within the purview of “Dharma”.

(1)  Duty towards others
(2)  (a) Samanya Dharma – A Code of Conduct   
          for all human beings
      (b) Raja Dharma – The Duty of Rulers.
(3)  Respect for Womanhood
(4)  Equality (Samanata)
(5)  Gratitude (Kritajnata)
(6) Compassion (Daya)
(7) Simple Life – Sparing use of Natural Resources
(8)  Service (Seva – Paropakara)
(9)  Sacrifice Tyaga)
(10) World is one Family (Vasudhaiva  Kutumbakam)

Manu (Chapter X-63):

Ahimsa (non-violence), Satya(truthfulness), Asteya (not coveting the property of others), Shoucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all.

<b>WHAT IS RAJA DHARMA?</b>

This is equivalent to the modern Constitutional Law. Rajadharma regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king: “to punish the wicked, to honour (protect) the good, to enrich the treasury by just methods, to be impartial towards the litigants and to protect the kingdom – these are the five yajnas (selfless duties) to be performed by a king.”

In the happiness of the subjects lies the king’s happiness, in their welfare his welfare; what pleases himself the king shall not consider good but whatever pleases his subjects the king shall consider good.

According to K.M.Panikkar:

”Great importance was, therefore, attached  to the coronation ceremony.  Not only was it a dedication to the service of the people but also an affirmation of the covenant between the people and the ruler.

The coronation was a Diksha, a dedication, and a king bearing the crown became a Vrati, that is, a person devoting his life to a cause (in this case, the service of the people).”

Manu Smriti (IX-31) says on Raja Dharma:

YATHA SARVANI BHUTANI DHARA DHARAYATE SAMAM
TATHA SARVANI BHUTANI BIBHRATAHA PARTHIVAM VRATAM

”Just as the mother earth gives equal support to all the living beings, a king should give support to all without any discrimination.”

Narada Smriti – Dharmokosha (P-870) laid down thus:

PASHANDA NAIGAMA SHRENI PUGA VRATA GANADISHU
SAMRAKSHET SAMAYAM RAJA DURGAM JANAPADE TATHA

”The kind should afford protection to compacts of associations of believers of Veda (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.”

Loft ideals:

SAHA NAVAVATU. SAHA NAU BHUNAKTU
SAHA VIRYAM KARAVAVAHAI. TEJASVINAVADHITAMASTU.
MA VIDVISAVAHAI.  OM SANTIH; SANTIH; SANTIH

”May He(God) protect us both together, may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not hate any one.  Let there be peace, peace and peace.”

<b>3. Respect for Womanhood</b>

MANU 3(56)-(57)-(58) says:

”Gods are pleased, with the house in which women are respected; in that house in which women are insulted and are made to suffer, every thing done is sure to go waste.

If in a house, daughter, the daughter-in-law, and the sisters and other women suffer, that house is sure to be destroyed.  The house in which such women live happily, secures wealth and happiness.

The family in which the wife, the daughter, the sister and the daughter-in-law, etc. are not respected and in which they suffer from insults, is sure to be destroyed.”

MANU (III-62-114) says:

”The house in which women folk are decorated with dress and jewellery, shines; otherwise, the house is sure to suffer.

Married daughters as well as daughter-in-law, young  girls as also pregnant women should be served meals even before the guests.”

MANU (II-145) says:

”The acharya is more venerable than a Upadhyaya (teacher). Father is more venerable than an acharya.  But the mother is more venerable than the father.”

1. Rights of women members of joint family.
2. Misuse or dependence of the property of women prohibited.

MANU (III –51-52):
“No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring.
But those (Male) relations, who in their folly live on the separate property of women,(Ex:appropriate) the beasts of burden, carriages, and cloths of women, commit sin and suffer a downfall.”

<b>3. RIGHT OF WIVES</b>

YAJ (II 115):

”Wives are entitled to a share equal to that of sons at a particion.  But the share is liable to be reduced by the amount of stridhana given by the husband or the father-in-law, if any, in their possession.”

<b>4. Right of Mothers</b>

SMRITI CHANDRIKA P.624

Mother is an Equal Sharer

The expression “mother” includes the step-mother, i.e. the other wives, if any, of the father.  Their share was, whoever, liable to be reduced to the extent of stridhana in their possession.

<b>5. Rights of Daughters</b>

MANU IX 118

To maiden sisters, each of the brothers shall give out of his share, one-fourth part.  Those who fail to give shall become patita.

6. STRIDHANA – Rule of Succession – it would go to the daughters.
7. Exception to Women’s property from the law of adverse possession.
8. Special provision in favour of women regarding quantum of penalty.
9. Death sentence for rape of a woman under custody.

Kerry Brown has stated in his book, “The essential Teachings of Hinduism”, having ascertained the real meaning of the controversial verse in Manu.

“In Hinduism a woman is looked after not because she is inferior or incapable but, on the contrary, because she is treasured.  She is the pride and power of the society.  Just as the crown jewels should not be left unguarded, neither should a woman be left unprotected.  No extra burden of earning a living should be placed on women who al4readyu bear huge responsibilities in society; childbirth; child care, domestic well being and spiritual growth.  She is the transmitter of culture to her children.”

4. SAMANATA : EQUALITY

RIG VEDA – MANDALA –5, SUKTA-60, MANTRA-5

AJYESTHASO AKANISHTHASA ETE
SAM BHRATARO VA VRIDHUH SOWBHAGAYA

No one is superior (ajyestaso) or inferior (akanishtasa).  All are brothers (ete barataraha).  All should strive for the interest of all and should progress collectively(sowbhagaya sam va vridhuhu).

Article 1 of the Universal Declaration of human rights reads thus:

All human beings are born free and equal in dignity and rights.  They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

RIGVEDA – MANDALA –10, SUKTA-191,MANTRA 4

SAMANI VA AKUTIH SAMANA HRIDAYANI VAH
SAMANAMASTU VO MANO YATHA VAH SUSAHASATI

Let there be oneness in your resolutions, hearts and minds.  Let the strength to live with mutual cooperation be firm in you all.

ATHARVANAVEDA – SAMJNANA SUKTA

SAMANI PRAPA SAHA VAH ANNABHAGAH
SAMNANE YOKTRE SAHA VAHA YUNAJMI
ARAH NABHIMIVA ABHITAH

All have equal rights to articles of food and water.  The yoke of the chariot of life is placed equally on the shoulders of all.  All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.

<b>5.GRATITUDE (KRITAJNATA)</b>

Kaultilya in Artha Sastra

VATSO VRISHO DHENUSCHISHAM AVADHYAH

Cattle such as calves, bulls or cows, shall not be slaughtered

<b>6.COMPASSION</b>

Mahabharatha, Raja Rantideva declares

KAMAYE DUKHATAPTANAM PRANINAMARTA NASHANAM

My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.

<b>7.SIMPLE LIFE – SPARING USE OF NATURAL RESOURCES</b>

First verse of Ishavasyopanishad

All we find in this ephemeral world are created by God.  Let us use them only to the minimum extent and let us not snatch the wealth belonging to another.

Swami Vivekananda who rejuvenated and propagated the greatness of Dharma, said thus;

Race after race has taken the challenge up and tried their utmost to solve the world riddle on the plane of desires.  They have all failed in the past; the old ones have become extinct under the weight of wickedness and misery, which lust for power and god brings in its train, and the new ones are tottering to their fall.(India and Her problems p.12)

<b>8.SERVICE OR PAROPAKARA</b>

PAROPARAKARYA PHALANTI VRIKSHAH
PAROPAKARAYA VAHANTI NADYAH
PAROPAKARAYA DUHANTI GAVAH
PAROPAKARTHAM IDAM SHAREERAM

The trees bear fruits to serve others.  The rivers flow to serve others Cows give milk to serve others.  This human body is meant to serve others.
9.Tyaga - Sacrifice

Hitopadesha

Sacrifice/subordinate, individual interest to that of the family.
Sacrifice/subordinate, family interest to that of the village
Sacrifice/subordinate, the interest of the village to that of the nation
Renounce all worldly interest if you want your soul to rest in peace.

FOUR PIOUS OBLIGATIONS

Mahabharata – Adiparva Ch.120-17-20:

Every Individual should discharge four pious obligations.  They are Devaruna (towards God), Pitruruna (towards parents), Rishiruna(towards teachers) and Manavaruna (towards humanity)

A man should discharge pitruruna by maintaining continuity of the family, Devaruna by worship of God, Rishiruna by the acquisition and dissemination of knowledge, and Manavaruna by every type of social service.

<b>PIOUS OBLIGATION TOWARDS THE TEACHERS (RISHIRUNA)</b>

If you are after luxury and easy going then forget the desire to secure knowledge.

If you are desirous of acquiring knowledge, then do not go after luxury and easy life during your studentship.

There is no chance for an individual who is after luxury and easy methods of securing knowledge.

There is no room to be luxurious and easy going to one who desires to acquire knowledge.

<b>IMPORTANCE OF EDUCATION</b>

Poet Bartruhari

Education is the special manifestation of man;
Education is the treasure which can be preserved without fear of loss;
Education secures material pleasure, happiness and fame;
Education is the teacher of the teacher;
Education is one’s friend when one goes abroad
Education is God incarnate;
Education secures honour at the hands of the State, not money;
A man without education is equal to animal.

<b>MANAVARUNA

(PIOUS OBLIGATION TOWARDS HUMANITY)</b>

Few illustrations as to how the fourth pious obligation can be discharged are:

(i) Construction of wells or tanks to secure drinking water to the public in general.
(ii) Construction of water turfs at public places and on the roadside for the benefit of travellers and for animals.
(iii) Planting of trees on both sides of roads to provide shade or shelter to the travelling public.
(iv) Construction of Dharma Shalas in towns and villages and more particularly at places of pilgrimages for the use of pilgrims and travellers.

(v) Construction of hospitals for human beings animals and birds as well as donations for construction of Hospitals or to hospitals already established.

(vi) Construction of buildings for educational institutions, hostels, etc.

(vii) Establishing goshalas to look after cows and bullocks in their old age.

(viii) Establishing public trusts and/or endowment for any public cause

SHIKSHAVALLI (Ch.1, Lesson – 11)

Speak the truth; follow the prescribed conduct;
Do not fail to pay attention to truth;
Never fail to perform duty
Do not disregard what is proper and good
Treat your Mother, Father and Teacher as equal  to God
So also, treat your guest as God
Those acts that are irreproachable alone are to be performed, and not those that are forbidden.
This is the directive.  This is the advice, Ts is the discipline to be observed thought life
(Taittiriyopanishad)

<b>ASHRAMA DHARMA – FOR HUMAN EXCELLENCE</b>

1. Brahmacharyashrama: Importance to acquisition of knowledge and securing physical and moral fitness I.e. strengthening of body, mind and intellect.

2. Grihasthasrama: Importance to honest and purposeful married life and family life, earning legitimate income and through it to serve the family and the society.

3. Vanaprapsthashrama:  Importance to withdrawing from earning activities and devoting oneself more to the service of society.

4. Sanyaashrama: Importance to worship God by renunciation of worldly desires.

<b>DHARMA OF HUSBAND AND WIGE AND FAMILY LIFE</b>

MANU IX –96

To be mothers were women created and to be fathers men; religious rites therefore are ordained in the Veda to be performed by the husband together with his wife.
<b>
MARRIAGE – A SAMSKARA</b>

You shall not transgress Dharma in the attainment of Artha and kama

The Bridegroom accepts the condition with these words:

I shall not transgress Dharma, in matters of Artha and Kama.

DHARMA OF EMPLOYERS AND EMPLOYEES

Shanti Parva (60-7-8) in Mahabharatha

“Being free from anger, (Akrodaha) sharing lne’s wealth with others, (Samvibhagaha) forgiveness, (kshama) truthfulness, procreation of children from ones wife alone, purity (in mind, though and deed), (shoucham) not betraying the trust or confidence reposed, (Adrohaha) absence of enmity, maintaining the persons dependent on oneself, these are the nine rules of Dharma to be followed by persons belonging to all sections of society”.

SUKRANITI – II 807-808

Because of the payment of very low wages, employees of the king are likely to become his enemies and they are also likely to become plunderers of treasuries and cause hardship to the general public.

SUKRANITI – II 836-839

Low wages, harsh treatment, insults, abuses and imposition of heavy fines or severe punishments are the causes of unrest among the employees.  Satisfied with payment of adequate wages, promoted honourably, cheered up by gentle words and consoled in grief, the employees will never let down or desert their master.

He is an excellent employee who does not desert the master in difficulties.  He is known to be an ideal master who makes sacrifices in the interest of his employees.

<b>GUIDELINES TO THE EMPLOYERS</b>

(i)  Proper wages should be paid to the employees:
(ii) The employers should not mete out harsh treatment to his employees, should not insult them and even when punishment has to be imposed, it should not be disproportionate to the gravity of the charges proved
(iii) That there should be a promotional opportunities, and promotion should be given as and when it due, and more than all
(iv) when employees are if grief, on account of bereavement, illness or for any other reason it is the duty of the employer to console them and help them.

<b>EXTRA ANNUAL PAYMENT - SUKRANITI – II-830-831</b>

“Every employee should be granted one eighth of his salary as a reward (bonus) annually.  If an employee does his work efficiently, he should be granted an extra remuneration equal to one eighth of the piece rate earnings in recognition of his efficiency.”

Preference for the appointment of a deceased employee’s son: Sukraniti-II 832-833

“If any employee dies before retirement, his son becomes automatically entitled to get the employment of his deceased father.  After attaining majority his waves should be determined according to his qualifications”.

<b>AN EXEMPLARY RULE</b>

“While distributing food to all the guests, if there is any shortage of food, the householder may stint (reduce the share to) himself, his wife and children, but by no means the food due to should be reduced. (Apastamba Smriti – Vide Dharma Kosha-P-816)

<b>IDEAL AND PURPOSE OF THE STATE</b>

BARHASPATYA SUTRA II-43

The goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and kama.

KAMANDAKIYA IV-77

The state administered with the assistance of sagacious ministers secures the three goals (Trivarga) in an enduring manner.

<b>PERSONAL QUALITIES TO BE ACQUIRED BY THE KING</b>

MANU SMRITI

(a) The kind must subdue his senses:
Day and night the king must strenuously exert himself to conquer his senses for he alone who has conquered his own senses can keep his subjects in obedience.

b) The king must shun the following vices:
(i) Let him shun the ten vices springing from love of pleasure and the eight proceeding from wrath, which end in misery.

(ii) The king who is attached to vices springing from love of pleasure loses his virtue and wealth, and he who is given to vices arising from anger loses even his life.

(iii) Hunting, gambling, sleeping during day, censoriousness, libidinousness, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure.

(iv) The four vices-drinking liquor, gambling Glibidinousness and hunting, arising out of love of pleasure, are the most pernicious in the same order.

(v) Tale bearing, violence, treachery, envy, slandering, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from wrath; out of these, doing bodily injury, reviling and seizure of property are the most pernicious.

© Death preferable to vicious life:

MANU VIII 53

In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost hell while he who dies free from, vice goes to heaven.

(d) The king must guard himself against going astray; KAT 3-4, 5-9:

Glory very much resorts(to a king) whose senses are under control, who can curb his passions, who wields(the rod of) punishment against those who fall victims to temptations, and who does (every act) after due deliberation, and who is extremely calm and steady.

By reason of their being endowed with an abundance of valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of kings always tend to go astray(even) for the slightest reason(or impulse).

Kings who abide by the duties especially prescribed for them attain the position of Indra, but those who go astray deviating from the path of Dharma go to hell (after death).

KAUT :9-39

In the happiness of his subjects lies the king’s happiness: in their welfare, his welfare, whatever pleases himself the king shall not consider as good, but whatever pleases his subjects, the king shall consider as good.

KAMANDAKA V 82-83(PP.63-64)

The subjects require protection against wicked officers of the king, thieves, enemies of the king, royal favourites (such as the queen, princes etc), and more than all, against the greed of the king himself.  The king should ensure that the people are free from these fears.

Stop construction or builod (the temple) somewhere else, who would tarnish such a pious acgt by illegally depriving a man of his land?

If we who are the judges of what is right and what is not right, act unlawfully, who then will abide by the law?

RAJATARANGINI: IV 75-77

Yielding to another (however low), adhering to the principles of Rajadharma, is the appropriate course for a king.  I wish you well.  May you live long, establishing the supremacy of the law(Dharma).  Seeing in you such faith in Dharma others will also act accordingly.

<b>THE SUPREMACY OF DHARMA</b>

BRIHADARANYAKA UPANISHAD

The law (Dharma) is the king of kings. No one is superior to the law (Dharma); The law (Dharma) aided by the power of the king enables the weak to prevail over the strong.

MANU VII-22

There is hardly an individual in this world, who on his own, is pure in his conduct.

The king’s (sovereign’s power to punish, keeps the people in righteous path.  Fear of punishment (by the king) yields worldly happiness and enjoyment.

<b>DHARMA A PANACEA FOR HUMAN PROBLEMS</b>

1. DHARMA – Not Religion
2. DHARMA – is code of good conduct
    Many values of life were evolved on the basis of fundamental principles.  The most cherished values where summed up by Sarvajna Narayana thus:
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.

3. DHARMA binding on the  Rulers and the Ruled.
        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 Gandhijii’s concept of Ramarajya.  Today, we have responsible governments run by elected representatives.

If the rulers do not observe Dharma, it will become a Ravanarajya.  We have top make a choice, between Ramarajya and Ravanarajya.

Fredric max Muller remarked:

"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 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, amy 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."

ARNOLD TOYNBEE:

Today we are still living in this transistional chapter of the world’s history, but it is already becoming clear that a chapter which ahd a Western beginning will have to have an Indian 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 Indian way.

<b>ACCEPTANCEOF DHARMA AS GLOBAL ETHIC</b>

1. We must treat others as      : atmavat sarvabhutanam
    we wish others to treat us

2. We consider humankind      : Vasudhaiva Kutumbakam
    our family

3. We should serve others      : Paropakarartham idam
                    shareeram

4.(a)We must commit to a      : Ahimsa satyam-asteyam
      culture of non violence
  (b)We must speak and act  : Shoucham indriyanigraha
      truthfully-we must not
      steal

4.©We must move beyond    : Etam samasikam dharmam
      the dominance of greed
      for power, money, prestige
      consumption

  (d)We must not commit any  : Parityajedartha Kamou Yau
      sexual immorality              Syatam Dharma Varjitau

DHARMA ALONE SURVIVES

MANU 4-239-242

When one departs from this world to the other world, neither father nor mother, neither son nor wife will accompany him.  Only the “Dharma” practised by an individual follows him even after death.

A person takes birth alone and dies alone, he alone enjoys or suffers the consequences of his evil deeds.

Once a person dies, his relatives cremate body and leave for home. Only the Dharma performed by him during his life time remains with him.  Therefore, it is essential that a man during his life time should conform to Dharma.

BHAGAVADGITA CH.VI-5

With the aid of mind a man can uplift himself (by his own good deeds) or can bring about his down fall(by his own misdeeds).  Thus it is the mind of a man which could become either his friend or enemy.<!--QuoteEnd--><!--QuoteEEnd-->