Dharm-4
Taken from US Brahman Group, by
Shivshankar Rao, Apr 27, 2013
Dhaaranaat Dharmm Ityaahuh dharmo dhaarayate prajaah
(it is Dharm that upholds people).
Religious rites, ceremonies and observances, principles of conduct, privileges,
duties and obligations of a man, even rules of law, customs and manners of
society etc all can be included in the term Dharm.
Mahaa Naaraayan Upanishat says, dharmo vishwasya jagatah pratishthaa
(Dharm is the foundation on which the entire universe stands).
Dharm here means righteous behavior based on truth and capable of bringing
good to the whole creation.
Dharm in Ved and Upanishad
It is said that the term Dharm occurs in Rig Ved 56 times. Here, it has been
used as duty or action which helps to sustain the world (Jagaddhaarak Karm).
In our journey towards perfection, while passing through several stages of
spiritual development, in each stage, there will be certain duties and code
of conduct.
Chhaandogya Upanishad says,
Trayo Dharm skandaa yajno dhyayanaam daanamiti prathamaah
(performance of sacrifices, study of scriptures and giving gifts-the first).
The Taittireeya Upanishad clearly uses the word Dharm to mean “obligatory
works” (Dharmam char).
Dharm in the Epics
raamo vigrahavaan Dharmah (Rama is Dharm personified).
To speak the truth and to keep up promises is the key note of Dharm in the
Raamaayan. Raam set up new norms of Dharm by accepting the hospitality of
Guha Nishaad and Shabaree, by refusing to have more than one wife, by
forcing Vibheeshan to perform the last rites of Raavan etc.
The Mahaabhaarat gave the definition for Dharm as “dhaaranaat Dharm mityaahuh).
Virtues like Satya, and A-Hhinsaa are extolled. The stories of Dharm Vyaadh,
Tulaadhaara etc eulagize the performance of duties. It is here that worldly
life and pursuits were given a decent place in the scheme of life. The concept
of “aapat Dharm” was introduced here wherein relaxation of the well known moral
standards in times of distress was allowed.
Dharm in Smriti and Dharm Shaastra
Detailed instructions about the way of life helping us to be in tune with
Dharm are given in the Smriti. These have a sociological bias.
Yaagyavalkya Smriti interestingly gives an interesting instruction.
Shrutih smritih sadaachaarah swasya cha priyamaatmaanah smyaksankalpajah
kaamo Dharm Moolam idam smritam
(Ved, Smriti, usages of good men what is agreeable to oneself and desire
born of deliberation – are recognized as source of Dharm.
Dharm is not a Stagnant Concept
The concept of Dharm has undergone an evolution over the years always
keeping the core meaning.
One may observe that the social laws, customs and manners have been
constantly changed depending on the needs of the times.
Manu goes to the extent of saying that when a Dharm is hated or disliked
by people it must be given up. (Manu 4.176.)
We may see that over the years, the rules and regulations have changed to
suit the tastes and needs of the people keeping the central spiritual
principles in tact.
Criticism of Vaidic ritualism in the Upanishad, changes in the Anulom marriages
and foods, Kali Varjya principles (like animal sacrifice etc.)
indicate that Hindu society was always dynamic and not stagnant. The sages
were endowed with a lot of common sense.
Thus, we see that Dharm has always been dynamic and a real force to reckon with
in our national life. If this fact is kept in mind all could live in peace and
happiness. Then, the Vyaas' saying, “Dharmo rakshati rakshitah” would be true.
|