Samanya Dharma is the general Dharma or law for all men. Varnasrama Dharmas are special Dharmas which are to be practised by particular castes and by men in particular stages of life. The Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Asrama, creed or colour. Goodness is not the property of any one class, creed, sect or community. Every man should possess this virtue.

Fundamentals Of Dharma

THE VISHNU SAMHITA enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, service of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men.

THE MAHABHARATA enumerates the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, satisfaction with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma.

It is said in PADMA PURANA that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma.

According to MATSYA PURANA, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma.

PATANJALI MAHARSHI, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvara-pranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.

THE GITA enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, cleanness of life, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues: (i) non-violence, (ii) truth, (iii) purity and (iv) self-control. All the above virtues come under the above four cardinal virtues. The virtues that are enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord Jesus in his Sermon on the Mount, also come under the above fundamental virtues.

The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish.

You have rendered the heart harder than flint, steel or diamond through greed, miserliness, harshness and rudeness. You can soften it only through the practice of mercy, sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action and untiring service of the poor. You have made the heart crooked and narrow through hypocrisy, untruthfulness, backbiting and talebearing. You can expand it through the practice of straightforwardness, truthfulness, cleanness of life, alms-giving and non-covetousness. You have rendered the heart impure through lust. You can purify it through the practice of celibacy in thought, word and deed.

Non violence

Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic will-power.

Ahimsa is a modification or expression of truth only. Satyam and Ahimsa always go together. He who is established in Ahimsa can move the whole world. In his presence, all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully.

Hinduism, Buddhism and Jainism lay great stress on Ahimsa. Lord Jesus also has emphasised much on Ahimsa in his Sermon on the Mount. He says: “If anyone beats you on one cheek, show him the other cheek also.”

He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint. Retaliation—tooth for tooth, blow for blow—is the maxim, doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly nature. To return good for evil is divine. Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a bit, you will be carried away by the force of previous wrong Samskaras and impulses and will become a victim of Himsa, despite your good intentions.

Truth

Brahman is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harischandra sacrificed everything for the sake of truth. He lives still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: “Satyam vada—Speak the truth.” The world is rooted in truth. Dharma is rooted in truth. All religions are rooted in truth. Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.

Purity

Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.

This body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness.

The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind.

Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind.

You must be pure in thought, word and deed. Your heart must be as pure as crystal or the Himalayan snow. Then only the divine light will descend. Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path.

Self-control

You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the Abode of Eternal Bliss) safely.

Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal.

May you all attain eternal bliss and immortality through the practice of the cardinal virtues or the fundamental Dharma.