REJECTION OF ARTHA AND KAMA IF AGAINST DHARMA

REJECTION OF ARTHA AND KAMA IF AGAINST DHARMA
“Reject wealth/money and desires which are contrary to Dharma. Reject also such rules of Dharma obedience to which lead to unhappiness of a few or which cause public resentment.” (MS 4.176).
It means that Dharma must control the desire (kama) as well as the means of acquisition of wealth and deriving pleasure (Artha). Dharma ,therefore, prescribes the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. Considering an integrated view of life, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed in MS. Dharma, therefore , laid down a code of conduct covering every aspect of human behaviour, the observance of which was considered a must for the peace and happiness of individuals and society.’

The principles set out above are fundamental and have manifested themselves through various provisions meant to sustain the life of the individual and society. It is for this reason, all the works on Dharma declare with one voice that Dharma is that which sustains the world. Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.
Observance of Dharma a Must for Peaceful Co-existence
The necessity of scrupulous practice of Dharma is forcefully expressed by Manu :
“Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.”
(MS:8-15)
According to Justice M Rama Jois, ‘the principle laid down in this saying is of the utmost importance and significance. In the above very short saying, the entire concept of Rule of Law is incorporated. The meaning it conveys is that an orderly society would be in existence if everyone acts according to Dharma and thereby protect Dharma, and such an orderly society which would be an incarnation of Dharma, in turn, protects the rights of individuals. Rules of Dharma were meant to regulate the individual conduct, in such a way as to restrict the rights, liberty, interest and desires of an individual as regards all matters to the extent necessary in the interest of other individuals, i.e., society and at the same time making it obligatory for society to safeguard and protect an individual in all respects through its social and political institutions. Briefly put, Dharma regulated the mutual obligations of the individual and society. Therefore, it was stressed that protection of Dharma was in the interest of both the individual and society. Manu Smriti warns; Do not destroy Dharma, so that you may not be destroyed. A 'State of Dharma' was required to be always maintained for peaceful co-existence, happiness and prosperity.’ It is needless to state that it is only when a substantial number of citizens of a nation are by and large of "Dharma / law abiding Nature" the Rule of law can be maintained. But, if the majority are not of a law abiding nature, the nation gets destroyed.’

Manu Samriti on Human Desires

MANU SAMRITI ON HUMAN DESIRES
HUMAN DESIRES



“There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire”.(MS2.4)

Manu states that the force behind every action of a human being is his desire (kama). The natural desire of man was found to be the desire to have enjoyment of wealth i.e., material pleasure (artha) as also emotional and sexual enjoyment (kama), culminating in all evil actions of human beings ,which in turn gave rise to conflict of interests among individuals. Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.
To act solely from a desire for rewards is not laudable. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit, for whatever (man) does, it is (the result of) the impulse of desire. (MS2: 2-3.).
The consequences of not controlling desires which arise in the mind are explained in the
Bhagvadgita :






Bhagvadgita Ch. II 62-63

“When a man begins to think of securing anything in the first instance attachment to that develops. Attachment leads to desire; when the desire is not fulfilled it leads to anger; anger in turn leads to loss of sense of good and bad; this loss leads to destruction of sound discretion and finally; the loss of sound discretion leads to total destruction -the man perishes.”

How true it is! We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, onslaught on women, corruption. This ultimately ruins them and their families and also adversely affects the society as a whole.

DHARMA
Mahabharata the great epic which is acclaimed as the Manava Kartavya Sastra (code of duties of human beings) contains a discussion of this topic. On being asked by Yudhistira to explain the meaning and scope of DHARMA, Bhishma who had mastered the knowledge of Dharma replied thus:

SHANTHI PARVA - 109-9-11
“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 beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.”
Again in Karna Parva (ofthe Mahabharta) eulogises Dharma has been eulogised in the following words:
"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 . (Ch.. 69 Verse 58)

Manu Smriti has brought 'Dharma' under five heads:




MS10-63
“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”.
Thus, Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.
According to Justice Rama M. Jois, “The first rule is not to indulge in violence against other living beings. The second rule requires every one to be truthful in day to day life. The third rule ‘of not acquiring illegitimate wealth’ is of the utmost importance. It is the desire to secure wealth by illegal methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics. Therefore, it is very essential to ingrain in the heart and mind of every individual the desire not to indulge in 'asteya' i.e., acquiring wealth by illegitimate and immoral methods. The fourth one commands every individual to maintain purity of thought, word and deed (Trikarana shuddi i.e., Kaya, Vacha, Manasa), which is also called Antaranga Shuddi (internal/mental purity) and Bahiranga Shuddi (external purity or purity in action). This rule means absolute honesty in that there should be harmony in thought, word and deed of an individual. One should not think something in the mind, speak something else, and do entirely another thing. The fifth rule i.e., control of senses is also important, as it is lack of control over the senses which results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas). This lands himself as well as others in misery and loss of happiness.’ However, the mere knowledge of the rules of Dharma does not make a man 'Dharmishta' i.e., a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from child hood. According to Justice M.Rama Jois, ‘just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child for giving immunity to the mind against sinful thoughts Dharma- the sextuple antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.

While Dharma touches on a wide varieties of topics, the essence of Dharma common to all human beings has also been declared in Mahabharata::



Mahabharata ( Shanti Parva (60- 7 -8)
"Being free from anger, (Akrodaha) sharing one'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 ".
Mahabharata ( Shanti Parva (60- 7 -8)
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”.