Basis, Range & Perspective. (Jan 24, 2015) Dr. P. Subbanna Bhat

Transcription

1 Dharma Basis, Range & Perspective (Jan 24, 2015) Dr. P. Subbanna Bhat 1

2 ध रण त धर म इत य ह धर म ध रयतत प रज I 2

3 3

4 Dharma... the Base.. 1 Dharma is as old as the Vedas: धर म व श स य जगत प रततष ठ I ल क धर र म ष ठ र म प रज उपसप न तत I धर म ण प प अपन दन तत I धर म स प रततन ष ठतर म I तस र म त धर म परर म दन तत II ----[Maha Narayana Upanishad, 79-7] Dharma is at the base of all things in the world. People respect those who adhere to Dharma. Dharma insulates (man) against sinful thoughts. Everything rests on the foundation of Dharma. Therefore Dharma reigns supreme. 4

5 Dharma..the highest good तत श र य र प अत यस जत धर म तद तत क षत रस य क षत र यद धर म तस र म त धर म त परर म न न स त अथ अबल य न बल य म सर म श सत धर म ण यथ र ज ञ र म य स धर म सत य तत [Brihadaranyaka Upanishad, ] : God created Dharma, using the highest good for all Creation; That which reins supreme over the Rulers is Dharma Nothing is above Dharma; Dharma empowers the weak against the strong such as the king Dharma is verily the Satya... 5

6 Dharma - Abstract and Generic..3 Sri Krishna clarifies the Concept of Dharma to Arjuna: इदर म धर म रहस यञ च त क ष य र र म प ण ड I.... ध रण त धर म इत य ह धर म ध रयतत प रज I ----[Mahabharata, Karnaparva, 72: 30,58] Here I will tell you the subtleties of Dharma... Dharma is that (principle) which sustains people (Society). 6

7 Abhyudaya and Nishreyas...4 अथ त धर म व य ख य स य र म I यत भ य दय तन श र यस र सवद ध स धर म II Now, therefore, we shall explain the meaning of Dharma. Dharma is that which achieves harmonious development of Abhyudaya (Material prosperity ) and Nishreyas (Spiritual growth) ---[Kanada, Vaisheshika Sutra, 1.1.1,2] अभ य दयतन श र यसक रण च दन लक षण धर म That which prompts and promotes Abhyudaya (Material prosperity ) and Nishreyas (Spiritual growth) is Dharma ----[Adi Shankaracharya] 7

8 India s Identity... 5 Sri Aurobindo identified three distinct features of India: Concept of Dharma Concept of Avatar Descent of the Divine यद यद हह धर म स य ग ल तनर तत र रत I अभ य त थ नर म धर म स य तद त र म नर म स ज म यहर म II [Bhagavad Gita,4-7] Characterization of Deva and Asura 8

9 Stateless state... 6 In Mahabharata, Bhishma describes the ideal state of Society (Satyayuga) to Yudhishtira : न र ज य न च र ज स त न दण य न च द न ण डक I धर म ण प रज स रक षन तत स र म परस परर म II [ Mahabharata, Shantiparva, ] [There is] neither kingdom, nor king; neither criminals, nor the police People defend themselves through the device of Dharma (Social interactions are regulated by Dharma) 9

10 The battle within...7 Man is forever subject to the contrary pulls within...the Bhagavadgita lists the good (Divine) and bad (Asuric) qualities : अर य सत स श वद धज ञ नय ग व य न स थतत I The divine qualities : fearlessness, inner hygiene, spiritual quest,.. दम र दप अततर म नश च क र ध प र ष यर म च I The asuri qualities: facade, arrogance, pretense, anger, hardness [Bhagavad Gita, 16-1, 16-4] o Life is a battle of the Self with the self all the time --- Sant Tukaram 10

11 Deva and Asura...8 The sharp distinction between Deva and Asura is one of the three distinct and peculiar contributions to ethical thought which India has to offer...the legend of Indra and Virochana is one of its fundamental legends. Both of them came to Brihaspati to know from him of God; he told them to go home and look in the mirror. Virochana saw himself there and concluding that he was God, asked no farther... But Indra was not satisfied; feeling that there must be some mistake, he returned to Brihaspati and received from him the true Godknowledge, which taught him that he was God only because all things were God, since nothing existed but One [Sri Aurobindo, Vyasa and Valmiki, pp ] 11

12 The throne of Eternal Law The Asura therefore is he who is profoundly conscious of his own separate individuality and yet would impose it on the world as the sole individuality; he is thus blown along the hurricane of his desires and ambitions until he stumbles and is broken, in the great phrase of Aeschylus, against the throne of Eternal law... The deva, on the contrary, stands firm on the luminous heaven of self-knowledge, his actions flow not inward towards himself, but outward towards the world... The distinction that Indra draws is not between altruism and egoism but between disinterestedness and desire [Sri Aurobindo, Vyasa and Valmiki, pp ] 12

13 Concept of the State When Dharma deteriorates (felons tend to dominate and control the society), the Society itself projects and sustains the State empowers with Danda to restore order in the society. shasana the State projected by the Society दण ड न सहहत ह य ष ल करक षण क ररक I तनग रह न ग रहरत ल क न चररष यतत II Danda is to be used for the welfare and protection of the people; it is the duty of the king to protect the good and chastise the wicked. ----[Mahabharata, Shantiparva, ] 13

14 Duties of the King Atrisamhita lists the duties of a King: द ष टस य दण ड स जनस य प ज तय य न क शस य च स प र वद ध I अपक षप त तत ष र ष र रक ष पञ च यज ञ कथथत न प ण र म II Chastise the wicked; protect the good; build the treasury through righteous means; impartial dispensation of justice; defense of the borders these constitute the fivefold duties of the king. 14

15 Raja Kalasya Karanam...12 Sri Krishna tells Arjuna: यद यत चरतत श र ष ठ तत तद तर जन I सयत प रर म णर म क र त ल कस तदन त त II [Bhagavadgita, 3-21] People tend to follow the example of their models. Those who occupy high positions of authority and visibility, are emulated by the rest. Bhishma s advice to Yudhishtira: क ल क रण र ज ञ र ज क ल क रण I इतत त स शय र म र त र ज क लस य क रणर म II [Mahabharata, Shantiparva, ]

16 An ideal King...13 Raja Rantideva: न त ह क र मय र ज य न स ग र म न sप नर र म I क र मय द ख तप त न प र णण न र म तत न शनर म II -----[ Mahabharata, Shantiparva] I do not seek any kingdom on Earth or the Heavens, nor liberation from the cycle of birth and death (न अप नर र म); all I seek is the power to alleviate the sorrow and suffering of beings! Nearly all men can stand adversity; but if you want to test a man s character, give him power Abraham Lincoln 16

17 The Root of all Virtues...14 The great epic views Truth and Dharma as inseparable like the two faces of a coin. Valmiki praises Rama is as an epitome of Dharma. सत यर म श र ल क सत य धर म सर म थश रत सत य र म ल तन स णण सत य न न न स त परर म पदर म २-१०९-१३ Rama to Jabaali: "Truth is God, and Dharma is rooted in Truth. Truth is the root of all virtues; nothing higher than Truth." र र म व ग रह न धर म स ध सत य पर क रर म र ज स स य ल कस य द न र म इ स ३-३७-१३ Mareecha to Ravana: Rama is the embodiment of Dharma noble, truthful and heroic ; he is the lord of the entire world, comparable to Indra in the heavens [Ramayana, II , III ] 17

18 The Value of Values...15 During the war, Krishna teaches that the core of values is Dharma... इदर म धर म रहस यञ च त क ष य र र म प ण ड I यत स य दहहम स स य क त स धर म इतत तनश चय I अहह स थ य हह स र ण धर म प र चन क तर म II ध रण त धर म इत य ह धर म ध रयतत प रज I Here I tell you the subtleties of Dharma.... A thing that embodies ahimsa is surely called Dharma; but at times, violence which leads to ahimsa becomes the real Dharma. Dharma is that (principle) which sustains the Society. ----[ Mahabharata, Karnaparva, 8 : 72 : 30, 58] 18

19 ध रण त धर म र र मत य ह धर म ध रयतत प रज I 19

20 The Core of all Values...16 Krishna urges Arjuna to discriminate between genuine truth and verbal truth. Genuine truth is that which reflects the light of Dharma... सत यस य चन स ध न सत य द व द यत परर म I स द व द हह तत न तत सत य इतत र म र मतत II र त सत य अ क तव य क तव य अन त र त I यत न त र त सत य सत य च प यन त र त II It is good to be truthful in speech; for nothing is higher than Truth. However, at times it is difficult to assess what is the real truth. Indeed, there are instances where withholding the (verbal) truth, in effect becomes the real truth; and the verbal truth becomes the real untruth ( anrutam ). In such cases the verbal untruth becomes the genuine truth ; and verbal truth becomes the genuine untruth [ Mahabharata, Karnaparva,8: 72: 32,33]

21 प थ स य द ष र म द य द धत च I र ष र मञ च स ख य सर म द य र म ण र म II 21

22 Fulcrum of Resolution..17 In the event of value conflict, Dharma is used as the fulcrum for Resolution: त यज द क क लस य थ ग र र मस य थ क ल त यज त I ग र र म जनपदस य थ आत र म थ प र थ त यज त II [Mahabharata, Udyogaparva, 128] In the larger interest of the clan, a single individual may be sacrificed; in the interest of a village, a clan may be compromised; in the interest of a nation, a village can be compromised; in the interest of self knowledge, one has to forgo the whole world 22

23 Generic to Specific...18 Dharma is at the core of all righteous conduct. A value is a value only if it embodies Dharma : Duty Charity Justice Honesty War Service Spiritual practice... 23

24 Dharma is.. Duty!...19 An individual has several roles in the society: citizen, ruler, father, spouse, son, neighbor etc. Each role has its associated duties. Dharma expects the individual to resolve the conflicts if any and discharge the duties, which will sustain the society as well as the (progress and development of the ) individual. 24

25 A model king...20 James Manor (historian) on Krishnaraja Wadiyar IV ( ) : [The Maharaja] was... a gentle person, a reflective man of great sensitivity, who lived a reclusive life within his palace. He maintained a constant interest in matters of high policy. But always preferred to entrust his Dewans the day to day management of his government. Krishnaraja Wadiyar combined warmth and good humor with a rather prim sense of propriety. He was offended by the involvement of his Dewans and administration in factional squabbles... The Maharaja cared a very great deal about the aesthetics of governance for its own sake. ----[James Manor, Political Change in an Indian State: Mysore South Asia books, 1978, pp ,] 25

26 Rama rajya Gandhi vacationed in Mysore as a state guest in 1927, 1934 and On the last visit he remarked that Mysore very nearly approximated the utopia of Rama rajya Sir Mirza Ismail ( ) Dewan of Mysore ( ):... Purity of soul, kindness of heart, generosity of disposition, patience and tolerance, a wise judgment of men and affairs these are qualities His Highness possessed to an imminent degree. It was given to him that which is given to few men to go through life making only friends, to the exclusion of all enemies. I am sure history will hold him among the greatest in the history of India. ----[Sir Mirza Ismail, My Public Life, London, 1954, p. 61] ----[ p.56] 26

27 Light that guides...22 Paul Brunton on Krishnaraja Wadiyar IV ( ) of Mysore: I discovered that the secret source of all his greatness lay in the philosophy with which he identified himself... The goal of the truth of Indian philosophy,...as enshrined in the great Sanskrit saying sarve janah sukhino bhavantu (may all humanity be happy)... was not just an empty phrase for the Maharaja. You (the Maharaja) have rescued philosophy from those who would make it a mere refuge from disappointment, and converted it into a dynamic inspiration to higher action for service [ p.52 ] 27

28 Dharma Rajya of Tanjavur...23 A letter to British authorities in 1801, Sarfojee Maharaj, the King of Tanjavur: I will now explain to you the nature and extent of charities dispensed by them [Chatrams] : All travelers from Brahmin to Pariar inclusive, pilgrims of every description...are fed with boiled rice; those who do not choose to eat the boiled rice receive it unboiled with spices etc... These distributions continue till midnight when a bell is rung and proclamation made requiring all those who have not been fed, to appear and take the rice prepared for them [ Jitendra Bajaj & M D Srinivas, Annam Bahu Kurvita, pp.180-5] 28

29 Dharma Rajya of Tanjavur..24 A letter to British authorities in 1801 (contd): In each Chatram a teacher to each of the four Vedas is appointed, and a school master and doctors skillful in the cure of diseases... All orphans who come to the Chatram are placed under the care of the schoolmaster. They are fed three times a day. Once in four days they are anointed with oil. They receive medicine when they require it, clothes are given to them, and the utmost attention paid to them. They are instructed in the sciences to which they may express a preference; and after having obtained a competent knowledge of them the expenses of their marriage are defrayed [ Jitendra Bajaj & M D Srinivas, Annam Bahu Kurvita, pp.180-5] 29

30 Dharma Rajya of Tanjavur...25 A letter to British authorities in 1801 (contd): Travelers who fall sick at the Chatrams or before their arrival receive medicines and the diet proper for them, and are attended with respect and kindness until their recovery... Milk is provided for the infants; pregnant women are entertained with kindness... The Tanjavur country is celebrated over all the world for its charities. It is called Dharma Rajya, and I consider the reputation which reverts upon me through all countries from the appellation, as the most honorable distinction of my rank Sarfojee Maharaja of Tanjavur, [ Jitendra Bajaj & M D Srinivas, Annam Bahu Kurvita, pp.180-5] 30

31 Charity of Harshavardhana...26 Hiuen-Tsiang on the charity of Harshavardhana ( ): Siladitya-raja pitched his tent on the north bank of Ganga... On the first day... Distributed precious articles... The second day... The third day.... The eighth day, distribution was to the poor... By the time accumulation of five years was exhausted. Except the horses, elephants, and military accoutrements which were necessary for maintaining order and protecting the royal estate, nothing remained. Besides these the king freely gave away his gems and goods, his clothing and necklaces, ear rings, bracelets, chaplets, neck jewel, bright head jewel, all these he freely gave without stint. All being given away, he begged from his sister an ordinary second hand garment, and having put it on, he paid worship [ Jitendra Bajaj & M D Srinivas, Annam Bahu Kurvita, pp.180-5] 31

32 Dharma and Altruism The altruist is profoundly conscious of himself and is really ministering to himself even in his altruism; hence thee hot and sickly odour of sentimentalism and the taint of the Pharisee which clings about European altruism. With the perfect Hindu the feeling of the self has been merged in the sense of the Universe; he does his duty equally whether it happens to promote the interests of others or his own; if his action seems oftener altruistic than egoistic it is because our duty oftener coincides with the interests of others than with our own [Sri Aurobindo, Vyasa and Valmiki, pp ] 32

33 Dharma is... Justice!...28 o Emperor Prithu of Ayodhya 29th generation predecessor of Sri Ramachandra tried his son Satyavrata.... o Mata Ubhaya Bharati was chosen to arbitrate the debate between Acharya Mundana Mishra and Acharya Shankara o Amoghavarsha Nripatunga ( AD) tried his only son Krishna for treason and awarded death penalty... o Mava Rangappa of Heggere (Chitradurga district ) was a cowherd... sat as Pancha (five member jury) in the village Panchayat, conducted the trial... and levied a penalty on his son Ranganna... 33

34 Dharma is... War!...29 At Kurukshetra, Krishna urges Arjuna : तस र म त उन त तष ठ क तत य य द ध य क त तनश चय I [Bhagavad Gita 11-33] Kuntidevi to Yudhishtira: र म ह त ज र लत श र य न त ध र म तयत थचरर म I After the Kalinga war (262 BCE), Emperor Ashoka, embraced Buddhism, vowed to eschew violence (war), decided to cut down his army, and pursue only the path of Dhamma Vijaya... After Ashoka, the Mouryan empire declined, and by 185 BCE, it was no more

35 Dharma is... War!...30 War is expensive: The American civil war ( ) took a toll of 600,000 youth... And the USA resolved its identity crisis... Peace also takes its toll: During the amicable partition of India, 10,00,000 people perished in the first few months million were dislocated; and the strife (in Kashmir and elsewhere) continues to date... 35

36 Abraham Lincoln...31 Lincoln stated emphatically that he had "...no purpose, directly or indirectly, to interfere with the institution of slavery in the States where it exists. I believe I have no lawful right to do so, and I have no inclination to do so. He asserted that as he had just taken an oath "to preserve, protect, and defend the United States Constitution"... that there would be no use of force... unless it proved necessary for him to fulfill his obligation to "hold, occupy, and possess the property and places" belonging to the federal government [Abraham Lincoln, First Inaugural address, March 04, 1861] 36

37 Abraham Lincoln...32 I would save the Union. I would save it the shortest way under the Constitution. The sooner the national authority can be restored; the nearer the Union will be the Union as it was... My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery. If I could save the Union without freeing any slave I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that. --[Abraham Lincoln, letter to Horace Greeley, Aug 22,1962] 37

38 Abraham Lincoln...33 On January 1, 1863, using the war time emergency powers invested in the President, he declared slaves in 10 states (not then under Union control) as free; Lincoln on the signing of Emancipation Proclamation : "I never, in my life, felt more certain that I was doing right, than I do in signing this paper. --Abraham Lincoln [Note: Slavery was made illegal everywhere in the U.S. by the Thirteenth Amendment, which took effect in December 1865] 38

39 In War: Resolution!...34 Vajradapi kathorani, mriduni kusumadapih Muslim League celebrated Aug 16, 1946 Direct Action day demanding the formation of Pakistan. Kolkata city witnessed a loss of 8,000 lives in three days... In (Jan/March) 1947, riots recurred... The city was handed over to the Army. The riot was quelled in two days with a loss of two lives 39

40 Dharma is a way of life...35 o Ethical value system facilitating order in the society material prosperity spiritual growth o Unfettered freedom to choose the path The rational path of Jnana Yoga The devotional path of Bhakti Yoga The path of action Karma Yoga The path of meditation Raja Yoga 40

41 Dharma is a way of life...36 o Ethical value system facilitating order in the society material prosperity spiritual growth o Unfettered freedom to choose the path The rational path of Jnana Yoga The devotional path of Bhakti Yoga The path of action Karma Yoga The path of meditation Raja Yoga 41

42 Dharma is a way of life...37 Supreme Court of India (1995): When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life and nothing more. [Bramchari Sidheswar Shai & Others Versus The State of West Bengal, CIVIL APPEAL NOs. 4434A-34D OF 1986, passage 29] [ ] 42

43 The attributes of Dharma..38 Translated into ethical value system, Dharma is: o Constancy (dhriti) o Forgiveness (kshama) o Self- control (dama) o Non-stealing (asteya) o Purity (shaucha) o Restraint of senses (indriyanigraha) o Devout thought (dhee) o Knowledge (vidya) o Truth (satyam) o Absence of anger (akro dha). 43

44 Dharma..the basis of Artha...39 Veda Vyasa : ऊर ध ब ह व र म य ष न च कन श चत श ण तत र म I धर म दथ श च क र मश च स ककर मथ न स व यत II Raising both my arms (with all earnestness) I urge you to follow the path of Dharma O my children. Why not you follow my advice? If you follow Dharma, artha (wealth) and kama (enjoyment) will automatically be yours. Therefore, follow the path of Dharma! 44

45 Sri Aurobindo on Dharma..40 This is the word that has been put into my mouth to speak to you today.... It is only the word that is put into me that I can speak to you. That word is now finished. I spoke once before with this force in me and I said then that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way Sri Aurobindo, Uttarpara speech, 30 May,

46 Sanatana Dharma I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it, it moves and with it, it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish. The Sanatana Dharma, that is nationalism. This is the message that I have to speak to you Sri Aurobindo, Uttarpara speech, 30 May,

47 The Spiritual Paradigm...42 o The Creation is the manifestation of the Divine. एक ब रह र म द व त य न न स त न न न न स त ककतचन I o All life is a search for Ananda direct perception of Brahman यत स क ष त अपर क ष त ब रह र म य आत र म स ततर I o Freedom (to choose the Path, Form, and Action ) is inherent to the Spiritual paradigm व र म श य तदश ष ण यथ च छर स तथ क र I o Evolution is governed by the Cosmic Law of karma उद धर द त र मन त र म न आत र म नर म स धय त I 47

48 48

49 References 1. Swami Harshananda, Dharma, Sri Ramakrishna Math, Chennai, D.V.Gundappa, Jeevana Dharma Yoga (Kannada), Kavyalaya Prakashana, Mysore, M. Rama Jois, Dharma, the Global Ethic, Bharatiya Vidya Bhavan, M.D. Srinivas & Jitendra Bajaj Annam Bahu Kurvita, Center for Policy Studies, Chennai 5. Doris K. Goodwin, The Team of Rivals : The political genius of Abraham Lincoln, Annie Cahn Fung, Paul Brunton - A bridge between India and the West, doctoral thesis, 2004 < > 7. Sri Aurobindo, Uttarapara speech < 8. Sri Aurobindo, Vyasa and Valmiki, Sri Aurobindo Ashram,

50 Further Reading 1. Swami Ranganathananda, The Message of the Upanishads, Bharatiya Vidya Bhavan, Swami Yatishwarananda, Meditation and Spiritual Life, Sri Ramakrishna Ashrama, Bangalore, Swami Yatishwarananda, Adventures in Spiritual life, Sri Ramakrishna Math, Mysore, Swami Somanathananda, Geeta Bhava Dhare (Kannada), Sri Ramakrishna Ashrama, Mysore, Swami Somanathananda, Upanishad Bhava Dhare (Kannada), Sri Ramakrishna Ashrama, Mysore, KM Munshi, Krishnavatara, Vol. I-VII 7. Frijof Capra, The Tao of Physics,

51 Dharma in the Vedas..1 The word dharma occurs in Rigveda fifty six times( , ,9.7.1, , , ). But in almost all these places, it has been used in the sense of duty or action which contributes to the sustenance of the world ( jagad-dharaka-karma ) ----[Swami Harshananda, Dharma, P.7] 51

52 Dharma in the Vedas..2 In the Taittiriya Upanishad, the Teacher (Acharya) addresses his pupils upon completion of their Vedic studies: सत य द धर म चर स र धय य तर म प रर मद... सत य न प रर महदतव य धर म ण प रर महदतव य... Having taught the Vedas, the Teacher exhorts to the students: Speak the truth, walk on the path of dharma, do neglect the study of scriptures. and look upon one s mother, father, teacher and the guest as divine. ----[Taittiriya Upanishad,1.11.1] 52

53 Dharma in the Smritis...3 Manusmriti views of Dharma as an independent entity, governing the Creation: धर म ए हत हन तत धर म रक षतत रक षक षत I तस र म त धर म न हततव य र म न धर म हत थधत II Dharma, if violated, destroys (the violator); Dharma, if defended protects (the defender); Therefore, Dharma is not to be violated, lest it would destroy us [Manusmriti, 8-15] 53

54 Dharma in Ramayana...4 In Ramayana, Kausalya tells Rama before he leaves for the forest: य प लयर स धर म त ध त य च तनयर म न च स र घ श द ल धर म स त र मर र रक षत O Raghava! The Dharma which you uphold with steadfastness will protect you from all sides. ----[Ramayana, Ayodhya Kanda, ] 54

55 Everything rests on Dharma...5 While at Dandakaranya, Sita advises Sri Rama to be cautious with his weapons: धर म दथ प रर तत धर म त प रर त स ख धर म ण लर त स धर म स रर र मद जगत Wealth flourishes upon dharma, happiness springs from dharma; one gets everything from dharma. Dharma is the essence of this world [Ramayana, ] 55

56 Dharma in Chanakya-Niti...6 Arya Chanakya exhorts that Dharma is to be combined with industry (work, effort to acquire worldly wealth and knowledge): अजर र मर त प र ज ञ व द य र मथ र म च थचततय त ग ह त इ क श ष र म त य न धर म र म चर त II The wise should pursue knowledge and wealth as if life would last till eternity; but shall perform Dharma, being aware of the invisible hand of Death that is forever tugging one by the hair. --- [Chanakya Niti] 56

57 Dharma in Niti-shataka...7 अतनत य तन शर र णण व र न श श त I तनत य स तनहहत र म त य कत व य धर म स ग रह II Our physical bodies are short lived; wealth does not last long, Death is ever moving closer; observe Dharma all the time [Bhartruhari, Niti Shatakam, ] 57

58 Danda....8 दतदस य र य त स धर म ततष यन तत जतत I परस परतत ख द य य हद दण ड न रक षय त II ----[ Mahabharata] Fear of Danda alone keeps all beings on the path of Dharma. Had Danda not restrained them, they would have destroyed each other. 58

59 When in doubt...9 Kalidasa, the great Sanskrit poet says the following in his play shakuntlam : सत हह सतद हपद ष स त ष प रर म णर मतत करणप र त त य. When a person of exalted character is in doubt whether a particular course of action is right or not, he has only to listen to his inner conscience. 59

60 When in doubt..10 In the Taittiriya Upanishad, the Acharya s clarifies to the students, when one is in doubt whether an action or conduct is in conformity with dharma or not. The Teacher says: अथ यहद त कर म व थचककत स त तव थचककत स स य त य तत र ब रह र मण सम र मर श न य क त आय क त अल क ष धर म क र म स य यथ त तत र त रन तथ तत र त थ When in doubt whether an action or conduct is right or wrong, you should follow the example set by men of noble thoughts and deeds of those who are kind-hearted, who are ever willing to give sound advice and who always desire dharma alone ----[Taittiriya Upanishad, ] 60

61 Three aspects of Dharma...11 Dharma has three aspects Swadharma Path suitable for personal growth (depends on state of the jiva ) Nyaya (Justice) Basis for order in the Society Maithri (Love) Service to humanity, and other beings ----[ D.V. G., Jeevana Dharma Yoga, p. ] 61

62 Swadharma...12 सद श च ष टत स स य प रक त ज ञ न न वप I प रक तत यन तत र त तन तनग रह कक कररष यतत II श र य तस धर म व ग ण परधर म त स न न श थत त I स धर म तनधन श र य परधर म र य ह II -----[Bhagavad Gita,III-33,35] 62

63 Swadharma...13 यत प रव र न त तर त न य न स र र मद ततर म I स कर म ण तर मभ यच र सवद ध व तदतत र म न II श र य तस धर म व ग ण परधर म त स न न श थत त I स र तनयत कर म क तन प न तत ककन बबषर म II ----[Bhagavad Gita,XVIII-46,47] 63

64 Nyaya...14 श र यत धर म स स श र त च धय त र म I आत र मन प रततक ल तन पर ष न सर म चर त II ----[Panchatantra] This is the essence of Dharma. Listen and memorize : Do not do unto others, what you would not like others do to you. 64

65 Maitri...15 अष ट दश प र ण ष व य सस य चनद यर म I पर पक र प ण य य प प य परप दनर म II [ ----] The essence of all the eighteen puraananas is summed up by Vyasa in two words: To help others is punya and to trouble others is paapa 65

66 Maitri...16 Sita sends message to Rama through Hanuman, entreating Rama to rescue her without further delay: आन श स य पर धर म ----[Ramayana V-38-39] To be compassionate, kind, merciful and humane is the highest form of Dharma. 66

67 67