धर्मdharma

N. of the 15th Arhat of the present Ava-sarpiṇī, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99921]

of a son of Anu and father of Ghṛta, Harivaṃśa (Title)  [ID=99922]

of a s° of Gāndhāra and f° of Dhṛta, Purāṇas (Literary category)  [ID=99923]

of a s° of Haihaya and f° of Netra, Bhāgavata-purāṇa (Title)  [ID=99924]

of a s° of Pṛthu-śravas and of Uśanas, in the same place [Cologne Addition] (Title)  [ID=99925]

of a s° of Su-vrata, Viṣṇu-purāṇa (Title)  (cf. धर्म-सूत्र (dharma-sūtra)) [ID=99926]

of a s° of Dīrgha-tapas, Vāyu-purāṇa (Title)  [ID=99927]

of a king of Kaśmīra, Rājataraṃgiṇī (Title) iv, 678  [ID=99928]

of another man, in the same place [Cologne Addition] (Title)  vii, 85  [ID=99929]

of a lexicographer &c. (also -पण्डित (-paṇḍita), -भट्ट (-bhaṭṭa) and -शास्त्रिन् (-śāstrin)), Catalogue(s) [Cologne Addition] (Title)  [ID=99930]

Dharma (IV) — a constellation which goes round Dhruva keeping him to the right. Bhā. IV. 9. 21; V. 23. 5; Br. II. 21. 176. [ID=6525]

Dharma (VII) — the son of Gāndhāra and father of Dhṛta (Ghṛta: Vi. P.). Bhā. IX. 23. 15; Br. III. 74. 10; M. 48. 8; Vā. 19. 10; Vi. IV. 17. 4. [ID=6528]

Dharma (VIII) — a son of Haihaya, and father of Netra. Bhā. IX. 23. 22. [ID=6529]

Dharma (IX) — a son of Pṛthuśravas and father of Uśanas. Bhā. IX. 23. 34. [ID=6530]

Dharma (XIII) — a son of Dīrghatapas. Vā. 92. 7. [ID=6534]

Dharma (XV) — a son of Suvrata, and father of Śuśravas. Vi. IV. 23. 6. [ID=6536]

Dharma (XVII) — a son of Raucya Manu. Br. IV. 1. 104. [ID=6538]

Dharma (XIX) — a son of Haihaya, and father of Dhar- manetra. Vi. IV. 11. 8. [ID=6540]

Law or Justice personified (as Indra, Śatapatha-brāhmaṇa (Title)  &c. as Yama, Mahābhārata (Title) ; as born from the right breast of Yama and father of Śama, Kāma and Harṣa, in the same place [Cologne Addition] (Title) ; as Viṣṇu, Harivaṃśa (Title) ; as Prajā-pati and son-in-law of Dakṣa, Harivaṃśa (Title) ; Manu-smṛti (Title)  &c. as one of the attendants of the Sun, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) ; as a Bull, Manu-smṛti (Title) viii, 16 ; as a Dove, Kathāsaritsāgara (Title) vii, 89 , &c.) [ID=99907]

धर्म (dharma) [Printed book page 241-2]
Dharma¹, the god of justice (sometimes co-ordinate to Yama).
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[ID=3411]

[Printed book page 242-2]
Dharma² = Sūrya: III, 191. [ID=3412]

Dharma³ = Skanda: III, 14643. [ID=3413]

Dharma⁴ = Kṛṣṇa: XII, 1996, 2273. [ID=3414]

Dharma⁵ = Śiva (1000 names¹). [ID=3415]

Dharma⁶ = Viṣṇu (1000 names). [ID=3416]

Dharma (II) — the father of Nara, married Mūrtī. Bhā. II. 7. 6; XI. 4. 6. [ID=6523]

[Printed book page 2-159]
Dharma (III) — a son of Brahmā, born of the right side of his chest; one of the first five created things for the propagation of people; the first devata who married the thirteen daughters of Dakṣa or the Dākṣāyaṇis (ten: Vā. P.): each of whom had sons; they were Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, Kriyā, Buddhi, Lajjā, Vasu, Śānti, Siddhi and Kīrti;¹ in the Vaivasvata epoch had for his wives Dākṣāyaṇī and Arundhatī;² father of Kāma and Lakṣmī;³ presented Pṛthu with a garland of fame.⁴
[Footnote: 1) Bhā. III. 12. 25; IV. I. 48-50; Br. II. 9. 1, 49-50; IV. 1. 40;

M. 3. 10; 4. 34 and 55; 5. 13; 146. 16; Va. 1. 69; 10. 26; 100. 43;

Vi. I. 7. 24, 28-31; 15. 77, 103. Vā. 63. 41; 66. 2; 76. 3.] 

[Footnote: 2) M.

203. 1-2.] 

[Footnote: 3) Ib. 171. 42.] 

[Footnote: 4) Bhā. IV. 15. 15; VI. 6. 2.] 
[ID=6524]

Dharma (V) — married Sūnṛtā and had sons like Satya- sena and others. Bhā. VIII. 1 25. [ID=6526]

Dharma (VI) — The god of righteousness and appointed father of Yudhiṣṭhira;¹ father of Dharmavratā, the future Śila at Gayā;² did not comprehend Hari's māya.³
[Footnote: 1) Bhā. IX. 22. 27; M. 46. 9; 50. 49; 171. 26; Vā. 96. 153; Vi. IV.

14. 35; 20. 40.] 

[Footnote: 2) Vā. 107. 2. 111. 23.] 

[Footnote: 3) Bhā. IX. 4. 57.] 
[ID=6527]

[Printed book page 2-160]
Dharma (X) — Caturmūrti in Benares. M. 183. 41. [ID=6531]

Dharma (XI) — a Devaṛṣi and the 14th Vedavyāsa; wife Lakṣmi and daughter Sūnṛtā; married ten daughters of Dakṣa; father of 12 Sādhyas, 8 Vasavas, 10 Viśvedevas, of Maruts, of Bhānus, of Muhūrtas and so on. Father of Yudhiṣṭhira; cursed by Māṇḍavya the sage. Vā. 10. 26; 63. 41; 66. 2; 76. 3. Br. II. 9. 1, 49-50. [ID=6532]

Dharma (XIV) — one of the ten Sutapa gaṇas. Vā. 100. 15. [ID=6535]

[Printed book page 2-161]
Dharma (XVI) — a Sutapa god. Br. IV. 1. 14. [ID=6537]

Dharma (XVIII) — a Vasu; wife Manoharā; father of a number of sons. Vi. I. 15. 110, 113. [ID=6539]

(H2) [Printed book page 510,3]
1. धर्म (dharma) m. (rarely n. g. अर्धर्चा (ardharcā)दि (di); the older form of the Ṛg-veda (Title)  is धर्म (dharma)न् (dharman), q.v.) that which is established or firm, steadfast decree, statute, ordinance, law [ID=99903]

usage, practice, customary observance or prescribed conduct, duty [ID=99904]

right, justice (often as a synonym of punishment) [ID=99905]

virtue, morality, religion, religious merit, good works (धर्मेण (dharmeṇa) ind. or °मात् (°māt) ind. according to right or rule, rightly, justly, according to the nature of anything; cf. below; °मेस्थित (°mesthita) mfn. holding to the law, doing one's duty), Atharva-veda (Title)  &c. &c. [ID=99906]

religious abstraction, devotion, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99917]

धर्म (dharma) [Printed book page 130-2]
धर्म (dharma) dhár-ma, m. established order, usage,
institution, custom, prescription; rule; duty;
virtue, moral merit, good works; right; justice;
law (concerning, g. or —°); often personified,
esp. as Yama, judge of the dead,
and as a Prajāpati; nature, character, essential
quality, characteristic attribute, property:
in. dhārmeṇa, in accordance with law,
custom, or duty, as is or was right; —°, after
the manner of, in accordance with; dharme
sthita, observing the law, true to oneʼs duty. [ID=9944]

धर्म (dharma) [Printed book page 354-21]
धर्म (dharma) m. 1. The prescribed course of conduct, the prescribed ceremonial,  M. i.81; 3. ordinance, law, custom, practice,  M. ii.12; 3. piety, propriety; 4. duty, एक एव सुहृद्धर्म (dharma)ो निधनेऽप्यनुयाति यः (eka eva suhṛddharmo nidhane'pyanuyāti yaḥ)  Hit. i.; 5. justice, equity; 6. moral merit; 7. nature, character; 8. an essential quality, a peculiarity; 9. resemblance, likeness; 10. a sacrifice; 11. good company; 12. an Upanishad q.v.; 13. the soul; 14. name of Yama, the god of death; 15. name of the eldest Pāṇḍava prince begotten on Kuntī by Yama, the god of death. [ID=18224]

धर्म (dharma) [Printed book page 0432-a]
धर्म (dharma) dharma (a curtailed form of [ID=6960]

धर्म (dharma) [Printed book page 248]
धर्म (dharma) m. statute, established order, custom, practice; law, right, justice (o. personif.); good works, merit, virtue; nature, character, quality, mark, attribute; E. of Yama & Prajāpati. — Instr. धर्म (dharma)ेण (dharmeṇa) according to law or virtue; धर्म (dharma)े स्थितः (dharme sthitaḥ) abiding by the law, virtuous. — Abstr. °ता (°tā)† f., °त्व (°tva)† n. [ID=15186]

धर्म (dharma) [Printed book page 175-a]
dhárma, m.
—1. custom, 98¹⁶; usage, 99¹¹; right; duty, 28⁶; virtue, 21⁷, 10¹³, 15¹⁷, 29¹; (virtue, i. e.) good works, 29⁵, 63¹¹; correct course of conduct, 11³; dharme, in a question of right, 21¹⁴;
—1a. dharmeṇa, adv.: as was right, 14¹⁷; dutifully, 16⁵;
—2. law; prescription, rule; the law (as a system), 28⁵, 58^{16, 19};
—3. personified, Virtue, 67¹⁷, 48⁴.
[a post-Vedic word, taking the place of V. dhárman: dharma is fr. √dhṛ (1166b), perhaps in mg 6, and thus designating ancient custom or right as ‘that which holds its own, which persists or endures’; but it may come fr. √dhṛ in mg 1, so that dharma is ‘that which is established or settled’; in the latter case, cf., for the mg, θέμις, ‘that which is established as custom or law,’ w. τίθημι, ‘set, establish,’ and Ger. Ge-setz, ‘law,’ w. setzen, ‘set.’] [ID=2138]

धर्म (dharma) [Printed book page 0449-c]
1. dharma, as, am, m. n. (rarely n.; the older form which occurs in the Ṛg-veda is dharman, q. v.; for 2. dharma see p. 451, col. 3), that which is to be held fast or kept, ordinance, statute, law, usage, practice, custom, the customary observances of caste, sect, &c. religion, piety; prescribed course of conduct, duty, (thus ‘giving alms’ &c. is the dharma of the house- holder, ‘administering justice’ of a king, ‘piety’ of a Brāhman, ‘courage’ of a Kṣatriya); right, justice, equity, anything right, proper, or just; virtue, mora- lity, morals, merit, good works; nature, character, the peculiar state or condition of anything; an essential or characteristic quality, mark, peculiarity; manner, resemblance; any sacrifice; a peculiar kind of sacrifice; an Upaniṣad; religious abstraction, devotion (= yoga); associating with the virtuous; a bow; a drinker of Soma juice; Right, Justice, Law, or Virtue personified (as born from the right breast of Brahmā, and having Śama, Kāma, and Harṣa as his offspring); or personified as a Bull; or personified as a Dove; a N. of Yama (the Hindū Pluto, ruler of the lower regions, god of justice, and judge of the dead); one of the attendants of the god of the Sun; Justice or Virtue identified with Viṣṇu; also identified with Prajā-pati, and said to be son-in- law of Dakṣa; N. of the fifteenth Arhat of the present Ava-sarpiṇī, descended from Ikṣvāku, son of Bhānu and Su-vratā; N. of a son of Anu and father of Ghṛta; of a son of Gāndhāra and father of Dhṛta; of a son of Haihaya and father of Netra; of a son of Pṛthu-śravas and father of Uśanas; of a son of Su-vrata; of a son of Dīrgha-tapas; of a prince of Kaśmīra; of a lexicographer; (in astrology) N. of the ninth mansion; dharmāt or dharmeṇa, ind. according to right, rightly, justly, according to rule, according to the nature of anything. —Dhar- ma-kathaka, as, m. a propounder of the law. —Dharma-kathā, f. a discourse upon law, &c. —Dharma-karman, a, n. a work of duty or piety; any virtuous or pious action. —Dharma-kāma, as, ā, am, loving justice, observing right or duty; (as), m., N. of a son of the demon Pāpīyas; of a god of the Bodhi tree. —Dharma-kāmārtha-sambaddha (°ma-ar°), as, ā, am, joined with or containing virtue, pleasure, and wealth. —Dharma-kāya, as, m. ‘the body of law or of abstract existence,’ epithet of one of the three bodies of a Buddha; (as), m. a Buddha; a Jina or Jaina saint; an epithet of Avalokiteśvara. —Dharma-kāra, as, m. a doer or observer of the law; N. of a person. —Dharma-kāraṇa, am, n. cause of virtue. —Dharma-kārya, am, n. any act of duty or religion (as digging a well, building a temple, &c.); pious act, good work, virtuous conduct. —Dhar- ma-kīrtti, is, m. ‘glory of religion,’ N. of a poet; of a logician; of a king mentioned in the twenty-first chapter of the Vṛhan-nāradīya-Purāṇa. —Dharma- kīla, as, m. royal edict or order, decree, grant. —Dharma-kīlaka, as, m. the command of a Brāhman. —Dharma-kūpa, as, m. ‘the holy well,’ N. of a Tīrtha. —1. dharma-kṛt, t, t, t (for 2. see under dharman), fulfilling duty, one who acts justly or practises virtue. —Dharma-kṛtya, am, n. fulfilment of duty, virtue; any moral or religious observance. —Dharma-ketu, us, m. ‘having justice for a banner or symbol,’ N. of a son of Su-ketu and father of Satya-ketu; N. of a Buddha; of a Jaina deified saint. —Dharma-kośa or dharma-koṣa, as, m. the treasury of law or duties; the collective body of laws or duties. —Dharmakośa-vyākhyā, f. ‘the explanation of the treasury of law,’ N. of a Buddhist work. —Dharma-kriyā, f. observance of duties, acting according to law, righteous conduct, any reli- gious act or pious work. —Dharma-kṣetra, am, n. the department or province of the law; a plain in the north-west of India near Delhi (the scene of the
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great battle between the Kurus and Pāṇḍus, com- monly called Kuru-kṣetra); (as), m. a man of piety and virtue. —Dharma-gañja, as, m. ‘treasury of law or religion,’ N. of a library. —Dharma-gaveṣa, as, m. ‘seeking virtue &c.,’ N. of a man. —Dhar- ma-gahanābhyudgata-rāja (°na-abh°), as, m. ‘a prince who has threaded the labyrinth of the law,’ N. of a Buddha. —Dharma-gupta, as, m. ‘protected by the law,’ N. of several persons; (ās), m. pl., N. of a Buddhist school. —Dharmagupta-miśra, as, m., N. of an author mentioned in the Saṅkṣepa- śaṅkara-jaya by Mādhava. —Dharma-grantha, as, m. book of the law, sacred scriptures. —Dharma-gra- haṇa, am, n. observance of moral or religious precepts, accepting or following the law. —Dharma-ghaṭa, as, m. a jar of fragrant water offered daily in the month Vaiśākha. —Dharma-ghna, as, ī, am, ‘destroying law or right,’ contrary to law or duty, immoral, unlawful; (as), m. (?), the plant Terminalia Belle- rica (so called because the seeds are used as dice). —Dharma-cakra, am, n. ‘the wheel or circle of religion or law,’ (an expression used to denote the vast range of Dharma); a kind of mythical weapon; (as), m. ‘having the wheel of Dharma,’ a Buddha. —Dharmacakra-bhṛt, t, m. ‘holding the wheel of Dharma,’ a Buddha or Jaina. —Dharma-caraṇa, am, n. or dharma-caryā, f. observance of the law, performance of duty. —Dharma-cārin, ī, iṇī, i, observing the law, fulfilling one's duties, practising virtue, virtuous, dutiful, moral; (ī), m., N. of a Buddhist deity; epithet of Śiva; (iṇī), f. a female helpmate in the fulfilment of duties, especially a wife, an honest wife, a virtuous woman. —Dharma- cintaka, as, ā, am, reflecting on the law, studying duty, familiar with it. —Dharma-cintana, am, n. or dharma-cintā, f. pondering on the law or duty, study of virtue, consideration of moral duties, virtuous reflection. —Dharma-cinti, is, is, i, reflecting on the law or duty; an epithet of Śākya-muni; (perhaps wrongly for dharma-cintin.) —Dharma-ja, as, ā, am, produced by a sense of duty; (as), m. ‘son of Dharma, judge of the dead,’ an epithet of Yudhi- ṣṭhira. —Dharma-jijñāsā, f. ‘inquiry into the law,’ N. of a Pariśiṣṭa ascribed to Kātyāyana. —Dharma- jīvana, as, ā, am, living by fulfilment of prescribed duties, a Brāhman who lives according to the rules of his class, one who practises the outward acts of the law. —Dharma-jña, as, ā, am, knowing the law or what is right, knowing one's duty, conversant with virtue. —Dharma-jñāna, am, n. knowledge of moral, legal, and religious duty. —Dharma-tattva, am, n., N. of a Mīmāṃsā work by Kamalākara. —Dharmatattva-vid, t, t, t, knowing the truths of law or religion. —Dharma-tas, ind. according to law or to rule, rightly, justly, religiously, righteously, virtuously; from a virtuous motive. —Dharma-tīr- tha, am, n. ‘the holy Tīrtha,’ N. of a sacred place of pilgrimage. —Dharma-tyāga, as, m. abandon- ment of religion, apostacy. —Dharma-trāta, as, m. ‘protected by the law,’ N. of a Buddhist author. —Dharma-tva, am, n. religion, virtue, righteous- ness, morality, piety; inherent nature, peculiar pro- perty. —Dharma-da, as, ā, am, giving or granting virtue; (as), m., N. of one of the attendants of Skanda. —Dharma-datta, as, m. ‘given by religion,’ N. of a writer on rhetoric. —Dharma-darśana, am, n. seeing or knowing duty or the law. —Dhar- ma-dāna, am, n. a gift made from a sense of duty (without regard to self-interest). —Dharma-dāra, ās, m. pl. a lawful wife; [cf. dharma-patnī.] —Dharma-dāsa, as, m. ‘the slave of duty,’ N. of a poet, author of the Vidagdha-mukha-maṇḍana. —Dharma-dinnā, f. ‘given by religion,’ (dinna in Pāli = datta), N. of a female. —Dharma-dīpikā, f., N. of a work. —Dharma-dughā, f. a cow milked for the fulfilment of religious duty. —Dhar- ma-dṛḍhābhedya-sunilambha (°ḍha-abh°), as, m., N. of a king of the Garuḍas. —Dharma-dṛś, k, k, k, seeing the right, regarding piety. —Dharma- dravī, f. ‘having law or virtue for its waters,’ the Ganges. —Dharma-drohin, ī, iṇī, i, violating the
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law or right; (ī), m. a Rākṣasa. —Dharma-dve- ṣin, ī, m. the plant Terminalia Bellerica; see dharma-ghna. —Dharma-dhara, as, m. ‘sup- porter of the law,’ N. of a king of the Kin-naras. —Dharma-dhātu, us, m. ‘the element of law or of existence,’ one of the eighteen Dhātus of the Buddhists; a Buddha (‘whose Dhātu is Dharma’). —Dharmadhātu-vāg-īśvara, as, m., N. of a deity. —Dharma-dhṛt, t, t, t, Ved. observing the law. —Dharma-dhṛṣ, k, m. (dhṛk is also referred to rt. dhṛ or to rt. dṛh), ‘supporter of the law or right,’ N. of a son of Śva-phalka; [cf. dharma-bhṛt.] —Dharma-dhvaja, as, ā, am, ‘whose banner is virtue,’ one who hangs out the flag of religion for selfish purposes, one who makes a livelihood by assumed devotion, a religious hypocrite or impostor; (as), m., N. of the Sun; of a king of Mithilā, son of Kuśa-dhvaja and father of Amita-dhvaja and Kṛta-dhvaja; N. of a brother of Kuśa-dhvaja; of a king of Kāṅkana-pura. —Dharma-dhvajin, ī, inī, i, ‘hoisting the flag or colours of religion,’ a religious hypocrite or impostor, one who makes a livelihood by assumed devotion. —Dharma-nada, am, n., N. of a sacred lake; (according to a legend, a meta- morphosis of the god Dharma.) —Dharma-nan- dana, as, m. ‘Dharma's joy, a son of the god Dharma,’ properly an epithet of Yudhi-ṣṭhira, but applied in Bhāg.-Purāṇa I. 9, 12, to all the sons of Pāṇḍu; [cf. dharma-ja, dharma-putra, dharma- suta.] —Dharma-nandin, ī, m., N. of a Buddhist who translated certain sacred writings into Chinese. —Dharma-nātha, as, m. legal protector, rightful lord. —Dharma-nābha, as, m. ‘the centre of the law,’ an epithet of Viṣṇu; N. of a king. —Dhar- ma-nibandha, as, m. attachment to virtue or re- ligion, piety, virtue. —Dharma-nibandhin, ī, inī, i, pious, attached to virtue, engaged in religious duties, holy. —Dharma-niveśa, as, m. religious devotion. —Dharma-niṣpatti, is, f. fulfilment or discharge of duty, moral or religious observance. —Dharma-netra, as, m. ‘law-eyed,’ N. of a grand- son of Dhṛta-rāṣṭra; of a son of Taṃsu and father of Dush-manta (Dushyanta). —Dharma-paṭṭa, as, m. the band of law or duty. —Dharma-pati, is, m., Ved. the lord or guardian of order and law. —Dhar- ma-pattana, am, n. ‘the city of the law,’ epithet of the city of Śrāvantī [cf. dharma-paṭṭana]; pepper. —Dharma-pattra, am, n. the plant Ficus Glomerata. —Dharma-patnī, f. a lawful wife, a man's first wife, a wife of the same caste with her husband and married conformably to the established law. —Dharma-patha, as, m. the way of duty or virtue, virtuous course; N. of a merchant. —Dhar- ma-pathin, -panthās, m. the way of duty or virtue. —Dharma-para, as, ā, am, intent on virtue, devoted to duty; pious, righteous. —Dharma-pā- ṭhaka, as, m. a teacher of law, a lawyer. —Dharma- pāla, as, m. ‘protector or guardian of the law,’ metaphorical expression for ‘punishment’ or for ‘a sword;’ N. of a minister of king Daśa-ratha; of a learned Buddhist; of a prince. —Dharma-pālaka, as, ikā, am, observing the law, dutiful. —Dharma- pāśa, as, m. ‘the noose of the god of justice,’ N. of a mythical weapon. —Dharma-pīṭha, ‘the seat of law,’ N. of a place in Vārāṇasī. —Dharma-pīḍā, f. an offence against the law, transgressing the law or right. —Dharma-putra, as, m. a lawful son, a son begot from a sense of duty (not from sensual pleasure); ‘son of the god Dharma,’ epithet of Yudhi-ṣṭhira; (au), m. du. epithet of the Ṛṣis Nara and Nārā- yaṇa. —Dharma-pura, am, n. ‘the city of the law,’ N. of a town situated on the Narmadā river. —Dharma-purāṇa, am, n. ‘the Purāṇa of law,’ N. of a work. —Dharma-pracāra, as, m. ‘the course of law or right,’ metaphorical expression for ‘a sword.’ —Dharma-pradīpa, as, m. ‘light of the law,’ N. of a work composed by Dhanañ-jaya. —Dharmapradīpa-vyākhyāna, am, n. ‘the ex- planation of the lamp of law,’ N. of a commentary to the preceding work. —Dharma-pradhāna, as, ā, am, eminent in piety. —Dharma-prabhāsa, as,
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m. ‘illuminator of the law,’ N. of a Buddha. —Dhar- ma-pravaktṛ, tā, m. a teacher or expounder of the law. —Dharma-pravacana, am, n. enuncia- tion of the law, the act of propounding the law. —Dharma-prastha, as, m. ‘the table-land of the god Dharma,’ N. of a place. —Dharma-priya, as, m. ‘a friend of the law,’ N. of a Buddhist scholar. —Dharma-bala, as, m. ‘the strength of law,’ N. of a man. —Dharma-bāṇijika, as, m. one who tries to make a profit out of his virtue like a merchant. —Dharma-buddhi, is, is, i, virtuously-minded, virtuous; (is), m., N. of a king. —Dharma-bha- ginī, f. a lawful sister, a female that has the rights of a sister; ‘a sister in respect of religion,’ i. e. as be- longing to the same religion; [cf. dharma-bhrātṛ.] —Dharma-bhāgin, ī, inī, i, possessed of religion or virtue; (inī), f. a virtuous wife. —Dharma-bhā- ṇaka, as, m. ‘an expounder of the law;’ a lecturer, a public reader of the Mahā-bhārata and other sacred works which are read aloud and explained to large assemblies of Hindūs at particular seasons. —Dhar- ma-bhikṣuka, as, m. a mendicant from virtuous motives. —Dharma-bhīruka, as, ā, am, tremblingly alive to duty. —Dharma-bhṛt, t, m. ‘a supporter of law, a maintainer of justice,’ (often an epithet of a king); a virtuous person; N. of a son of Śva-phalka. —Dharma-bhṛta, as, m., N. of one of the sons of the thirteenth Manu. —Dharma-bhrātṛ, tā, m. ‘a brother in respect of religion,’ a fellow religious student, any one regarded as a brother from discharg- ing the same religious duties; [cf. dharma-bhaginī.] —Dharma-mati, is, m. ‘virtuous-minded,’ N. of a prince; of a god; of the Bodhi tree. —Dharma- maya, as, ī, am, consisting of law or virtue, made up or replete with virtue, moral, righteous. —Dhar- ma-mahāmātra, as, m. a minister in matters of religion. —Dharma-mātra, as, ā, am, depending only on custom. —Dharma-mārga, as, m. the path of virtue. —Dharma-mitra, as, m., N. of a Bud- dhist. —Dharma-mīmāṃsā-saṅgraha, as, m. ‘an abridgment of the inquiry into Dharma,’ N. of a Mīmāṃsā work by Kṛṣṇa-deva. —Dharma-mūla, am, n. the foundation of Hindū law and religion, the Vedas. —Dharma-meghā, f., N. of one of the ten Bhūmis with Buddhists. —Dharma-yuga, am, n. ‘the age of religion,’ the Kṛta-yuga. —Dharma- yuj, k, k, k, righteous, pious, just. —Dharma-rak- ṣitā, f., N. of a female. —Dharma-rati, is, is, i, ‘delighting in justice or virtue,’ N. of one of the sons of the demon Pāpīyas. —Dharma-ratna, am, n. ‘gem of the law,’ N. of a work. —Dharma-ratha, as, m. ‘whose chariot is dharma,’ N. of a son of Sagara; of Divi-ratha. —Dharma-rāj, ṭ, m. ‘the king of justice,’ epithet of Yama; of Yudhi-ṣṭhira; of a king of the herons, son of Kaśyapa and an Apsaras. —Dharma-rāja, as, m. ‘king of justice,’ an epi- thet of Yama; an epithet of Yudhi-ṣṭhira; a king in general; a Buddha. —Dharmarāja-tā, f. the rank or title of Dharma-rāja. —Dharmarāja-dīkṣita, as, m., N. of the author of the Vedānta-paribhāṣā. —Dharma-rājan, ā, m. ‘king of justice,’ epithet of Yudhi-ṣṭhira. —Dharmarāja-purogama, as, ā, am, having Yudhi-ṣṭhira for a leader; headed by Yudhi-ṣṭhira. —Dharma-rājikā, f. a Stūpa. —Dharma-ruci, is, m., N. of a god of the Bodhi tree; N. of a man. —Dharma-rodhin, ī, inī, i, opposed to law or virtue, illegal, immoral. —Dhar- ma-lakṣaṇa, am, n. an essential mark or character- istic of ethics or law, as place, time, &c. —Dharma- lopa, as, m. irreligion. —Dharma-vat, ān, atī, at, endowed with virtue, virtuous, pious, upright, just, lawful; accompanied by Dharma; (atī), f., N. of a Mudrā; N. of a queen. —Dharma-vatsala, as, ā, am, tenderly alive to duty, loving piety. —Dhar- ma-vartin, ī, inī, i, ‘abiding in duty,’ righteous. —Dharma-vardhana, as, ā, am, ‘increasing right or virtue,’ an epithet of Śiva; (as), m., N. of a king of Śrāvastī; of a poet; (am), n., N. of a town. —Dharma-varman, a, n. ‘shield or armour of jus- tice or virtue,’ epithet of Kṛṣṇa. —Dharma-vāda, as, m. discussion or argument about law or duty.
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—Dharma-vādin, ī, inī, i, discussing the law or duty. —Dharma-vāsara, as, m. ‘day of religious duties,’ the day of full moon, peculiar sacrifices being performed on this day. —Dharma-vāhana, as, m. ‘whose vehicle is the bull, considered as a personi- fication of virtue,’ an epithet of Śiva. —Dharma- vāhya, as, ā, am, ‘outside the law,’ contrary to what is right. —Dharma-vicāra-saṅgraha, as, m., N. of an abridgment of the Mīmāṃsā-sūtras by the Muni Jaimini. —Dharma-vid, t, t, t, acquainted with the law, duty-knowing, endued with a sense of justice, virtuous, pious, moral. —Dharma-vidyā, f. knowledge of the law or right; [cf. dhārmavidya.] —Dharma-vidhi, is, m. legal precept or injunction. —Dharma-viplava, as, m. ‘confusion or violation of duty,’ immorality, wickedness. —Dharma-vivar- dhana, as, m. ‘promoter of law or right,’ epithet of a son of Aśoka, = kunāla. —Dharma-viveka, as, m. investigation of right or virtue. —Dharma- viveka-vākya, am, n., N. of a short poem ascribed to Halāyudha. —Dharma-vivecana, am, n. judicial investigation. —Dharma-vṛtti, is, f. ‘explanation of the law,’ N. of a chapter of the Śārṅgadhara- paddhati. —Dharma-vṛddha, as, m. ‘advanced in virtue,’ N. of a son of Śva-phalka; [cf. dharma- dhṛṣ and dharma-bhṛt.] —Dharma-vaitaṃsika, as, m. one who gives away money unlawfully ac- quired in the hope of appearing generous. —Dhar- ma-vyādha, as, m. ‘the hunter versed in law,’ N. of a Brāhman changed into a hunter in consequence of a curse; of a Brāhman-killer (born as a hunter from the body of Vasu, king of Kaśmīra). —Dharma- śarīra, am, n. ‘religious or sacred relic,’ a term applied to certain small Buddhist Stūpas. —Dharma- śarman, ā, m., N. of a preceptor. —Dharma-śālā, f. a court of justice, a tribunal; a charitable insti- tution, a hospital. —Dharma-śāsana or dharma- śāstra, am, n. ‘a law-book,’ a code of laws, the body or code of Hindū law, jurisprudence, any work on the subject. —Dharma-śīla, as, ā, am, of a virtuous disposition, virtuous, just, pious; (ā), f., N. of a female. —Dharma-śreṣṭhin, ī, m., N. of a Buddhist Arhat. —Dharma-saṃśrita, as, ā, am, ‘following or seeking virtue,’ virtuous, just, pious. —Dharma-saṃhitā, f. a code or collection of law, especially the work of some saint or divine person (as Manu, Yājñavalkya, &c.). —Dharma-saṅga, as, m. addiction to justice or virtue; hypocrisy. —Dharma-saṅgīti, is, f. a discussion about the law; (with Buddhists) a council; N. of a work. —Dharma-saṅgraha, as, m. ‘collection of laws, legal compilation,’ N. of a Buddhist work on law. —Dharma-santāna-sū, ūs, ūs, u, producing vir- tuous offspring or actions. —Dharma-sabhā, f. a court of justice, tribunal. —Dharma-sahāya, as, m. a companion in the fulfilment of religious duties. —Dharma-sādhana, am, n. ‘means of performing duty,’ any act or virtue essential to a system of duties. —Dharma-sārathi, is, m., N. of a son of Tri-kakud. —Dharma-sāvarṇi, is, m., N. of the eleventh Manu. —Dharma-siṃha, as, m., N. of a man. —Dharma-suta, as, m. ‘the son of the god Dharma,’ an epithet of Yudhi-ṣṭhira. —Dharma- sū, ūs, ūs, u, Ved. promoting order or justice; (ūs), m. the fork-tailed shrike. —Dharma-sūtra, am, n. a Sūtra work treating on law and custom; (as), m., N. of a son of Su-vrata. —Dharma-setu, us, m. ‘barrier of justice,’ epithet of Śiva; N. of a son of Āryaka. —Dharma-sena, as, m., N. of a king. —Dharma-skandha, as, m. ‘collection of laws,’ N. of a work by Śāriputra and Maudgalyāyana. —Dharma-stha, as, m. ‘abiding in the law,’ a judge. —Dharma-sthala, am, n. ‘the place of justice,’ N. of a town. —Dharma-sthavira, as, m. ‘firm in law,’ N. of a man. —Dharma-svāmin, ī, m. ‘the lord of law and right,’ epithet of Buddha; N. of a sanctuary built by Dharma, king of Kaś- mīra. —Dharma-hantṛ, tā, trī, tṛ, transgress- ing the law or justice. —Dharmākara (°ma-āk°), as, m. ‘mine of virtue or law,’ N. of a disciple of Buddha Lokeśvara-rāja; of the ninety-ninth Buddha;
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of a Buddhist translator. —Dharmāgama (°ma-āg°), as, m. a law-book. —Dharmāṅgada (°ma-aṅ°), as, m., N. of a man; of a prince, son of Priyaṅ-kara. —Dharmāṅgā (°ma-aṅ°), f. a heron. —Dharmā- cārya (°ma-āc°), as, m. a teacher of law or of customs. —Dharmācārya-stuti, is, f. ‘praise of the teacher of the law,’ N. of a work. —Dharmātmaja (°ma-āt°), as, m. ‘the son of Dharma,’ an epithet of Yudhi-ṣṭhira. —Dharmātma-tā, f. pious-minded- ness, justice, virtue. —Dharmātman (°ma-āt°), ā, ā, a, just, virtuous, pious-minded, virtuously-minded, of a virtuous disposition, pious, fulfilling duties; (ā), m. a saint, a pious or virtuous person; an epithet of Kumāra-pāla. —Dharmāditya (°ma-ād°), as, m., N. of a Buddhist king. —Dharmādharma (°ma-adh°), au, m. du. right and wrong, justice and injustice. —Dharmādharma-parīkṣā, f. or -parīkṣaṇa, am, n. ‘test of right and wrong,’ a kind of ordeal by drawing lots or slips of black and white paper. —Dharmādharma-senā-hanana, am, n., N. of the 120th chapter of the Krīḍā-khaṇḍa of the Gaṇeśa-Purāṇa. —Dharmādhikaraṇa (°ma-adh°), am, n. administration of the laws; a court of justice; (as), m. a judge, magistrate. —Dharmādhikaraṇa- sthāna, am, n. a court of justice. —Dharmādhika- raṇika, as, m. or dharmādhikaraṇin, ī, m. ‘pre- siding over justice,’ a judge, an administrator of the law. —Dharmādhikāra (°ma-adh°), as, m. admin- istration of justice, the office of a judge; N. of a work. —Dharmādhikārin, ī, m. or dharmādhi- kṛta, as, m. a chief officer of justice, an adminis- trator of the law, lord-chief-justice, magistrate, a judge. —Dharmādhiṣṭhāna (°ma-adh°), am, n. a court of justice. —Dharmādhyakṣa (°ma-adh°), as, m. ‘overseer of justice,’ minister of justice, a magistrate, a judge. —Dharmādhvan (°ma-adh°), ā, m. the way of justice or virtue. —Dharmānuṣ- ṭhāna (°ma-an°), am, n. virtuous or moral conduct, acting according to law. —Dharmānusāra (°ma- an°), as, m. conformity to law or virtue, course or practice of duty. —Dharmānusmṛty-upasthāna, am, n., N. of a Buddhist Āgama. —Dharmāndhu (°ma-an°), us, m. ‘the well of Dharma, the holy well,’ N. of a Tīrtha. —Dharmāpeta (°ma-ap°), as, ā, am, departing from virtue, wicked, immoral, unrighteous; (am), n. injustice, immorality, vice. —Dharmābhimanas (°ma-abh°), ās, ās, as, di- recting the mind to virtue or religion, virtuous. —Dharmābhiṣeka-kriyā (°ma-abh°), f. any ab- lution prescribed as a religious duty. —Dharmām- bhodhi (°ma-am°), is, m. ‘the ocean of laws,’ N. of a work. —Dharmāyatana (°ma-āy°), am, n. knowledge of dharma by means of manas (?). —Dharmāraṇya (°ma-ar°), am, n. ‘grove of religion,’ a sacred grove, a wood inhabited by her- mits or ascetics; N. of a sacred forest in Madhya- deśa, into which Dharma is said to have retired; N. of a town founded by Amūrta-rajas. —Dharmārtha- kāma-mokṣa (°ma-ar°), ās, m. pl. religious merit, wealth, pleasure, and final emancipation, (the four ends or objects of existence.) —Dharmārtha-dar- śin, ī, inī, i, having an eye to duty and interest or to religion and wealth. —Dharmārtha-prati- baddha-tā, f. attachment to duty and interest or to religion and wealth. —Dharmārtham, ind. for reli- gious purposes; according to right or duty, in a just manner, according to prescript. —Dharmārthīya, as, ā, am (fr. dharma-artha), relating to law or duty. —Dharmālīka (°ma-al°), as, ā, am, having a false character. —Dharmāloka-mukha (°ma-āl°), am, n. introduction to the understanding of the dharma of Śākya-muni. —Dharmāśoka (°ma-aś°), as, m. the Aśoka of justice,’ epithet of king Aśoka, grandson of Candra-gupta, (after he had adopted the Buddhist faith.) —Dharmāśrita (°ma-āś°), as, ā, am, seeking virtue, just, virtuous. —Dharmāsana (°ma-ās°), am, n. the throne of justice, judgment- seat, the bench. —Dharmāsana-gata, as, ā, am, seated on the judgment-seat. —Dharmāstikāya (°ma-as°), as, m. (with Jainas) the category or predicament of virtue. —Dharmendra (°ma-in°),
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as, m. ‘lord of justice,’ epithet of Yama. —Dhar- mepsu (°ma-īp°), us, us, u, wishing to acquire religious merit. —Dharmeśa (°ma-īśa), as, m. ‘lord of justice,’ epithet of Yama. —Dharmeśvara (°ma-īś°), as, m. ‘lord of justice,’ epithet of Yama; N. of a Buddhist deity; of a commentator on Yājña- valkya. —Dharmeśvara-tīrtha, am, n. ‘the Tīrtha of the lord of justice,’ N. of a place of pilgrimage. —Dharmeśvara-liṅga, am, n. ‘the Liṅga of the lord of justice,’ N. of a place of pilgrimage. —Dhar- moccaya (°ma-uc°), as, m. ‘collection of law,’ N. of a place (in which Śākya-muni is said to have instructed the deities called Tuṣitas). —Dharmot- tara (°ma-ut°), as, m. ‘chiefly characterized by virtue,’ N. of a Buddhist teacher. —Dharmottarīya, ās, m. pl. the disciples of Dharmottara. —Dharmo- padeśa (°ma-up°), as, m. instruction in law or duty, a discourse on religion, moral or religious instruction; the laws, the collective body of laws. —Dharmopa- deśaka (°ma-up°), as, m. a teacher of the law, a Guru or spiritual preceptor. —Dharmopadeśanā (°ma-up°), f. instruction in the law, advice relating to it. —Dharmopadha (°ma-up°), as, ā, am, making a pretence of religion, hypocritical. —Dhar- mopeta (°ma-up°), as, ā, am, endowed with vir- tues, virtuous, moral. [ID=23240]

धर्म (dharma) [Printed book page 2-158]
Dharma (I) — with one foot in Kali (truth), the others are austerity, purity and compassion which have dis- appeared;¹ dialogue with Earth in the guise of a bull;² con- fusion of, due to different schools of metaphysics.³ The force of Dharma in administration;⁴ Sanātanadharma lost in Kali.⁵ Vyavastha done by sages in different periods of Manus.⁶ Thirty characteristics of.
[Footnote: 1) Bhā. I. 3. 9; 16. 19; 17. 24-5.] 

[Footnote: 2) Ib. I. 16. 20-36; 17. 7-16.] 

[Footnote: 3) Ib. I. 17. 19-20.] 

[Footnote: 4)Br. III. 50. 53-7.] 

[Footnote: 5) M. 9. 28-31; 201. 6-8.] 

[Footnote: 6) Bhā. VII. 11. 8-12.] 
[ID=6522]

Dharma (XII) — manifold and subtle; to understand the truth is difficult; hence it is not possible to give a definite lead in the Vedic laws; hence sages do not attach weight to dānam and yajñam but to sanātanadharma which leads to svarga; is knowledge of the Śrauta Smārta dharma and following of Varṇāśrama for attainment of heaven; Iṣṭaprā- paka dharma introduced by the Ācāryas.¹ Consists of ten things: begging food, non-theft, purity, disinterestedness, activity, sympathy, non-injury, avoidance of anger, service of the guru, truthfulness;² of four pādas;³ course of, in the four yugas.⁴
[Footnote: 1) Vā. 57. 112-8; 59. 21, 28.] 

[Footnote: 2) Br. II. 7. 178; Vā. 8. 186.] 

[Footnote: 3) Ib. 23. 81-2.] 

[Footnote: 4) Ib. 58. 5.] 
[ID=6533]

धर्म (dharma) [Printed book page 1-390]
Dharma, ¹ Dharman,² are the regular words, the latter in the Rigveda,¹ and both later,² for ‘law’ or ‘custom.’ But there is very little evidence in the early literature as to the administra- tion of justice or the code of law followed. On the other hand, the Dharma Sūtras³ contain full particulars. (1) Criminal Law. — The crimes recognized in Vedic litera- ture vary greatly in importance, while there is no distinction adopted in principle between real crimes and what now are regarded as fanciful bodily defects or infringements of merely
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conventional practices.⁴ The crimes enumerated include the slaying of an embryo (bhrūṇa),⁵ the slaying of a man (vīra),⁶ and the slaying of a Brahmin,⁷ a much more serious crime. Treachery is mentioned in the Pañcaviṃśa Brāhmaṇa⁸ as being punishable by death, as it was punished later.⁹ But there is no trace of an organized criminal justice vested either in the king or in the people. There still seems to have prevailed the system of wergeld (Vaira), which indicates that criminal justice remained in the hands of those who were wronged. In the Sūtras,¹⁰ on the other hand, the king's peace is recognized as infringed by crimes, a penalty being paid to him, or, according to the Brahminical textbooks, to the Brahmins. It may there-
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fore reasonably be conjectured that the royal power of jurisdic- tion steadily increased; the references in the Śatapatha Brāhmaṇa to the king as wielding punishment (Daṇḍa) confirm this supposition. Whether, as the analogy of other systems suggests, the king was assisted in his judicial duties, as he undoubtedly was later, by assessors, presumably of the Brahmin caste, cannot be made out clearly.¹¹ The procedure adopted in deciding cases is quite uncertain. In the Chāndogya Upaniṣad¹² the ordeal of the red-hot axe is mentioned as applied in an accusation of theft. It must apparently be understood to have been inflicted by the direction of the king. But no other judicial ordeal is known to Vedic literature (see Divya). The punishment of theft was in some cases at least death, probably when the thief was taken red- handed;¹³ in other cases binding to posts was the penalty,¹⁴ presumably accompanied by the return of the stolen goods. In the Chāndogya Upaniṣad¹⁵ the list of sins given as apparently equal in wickedness is stealing gold, drinking spirits, defiling a Guru's bed, and the murder of a Brahmin. (2) Civil Law. — There is little recorded as to civil law in Vedic literature. The relations of the family and the question of family property are dealt with under Urvarā, Kṣetra, Pati; succession and partition of property are treated under Dāya. As regards the transfer of chattels — for land as transferable inter vivos is hardly yet recognized, save exceptionally as a sacrificial fee (Dakṣiṇā), and then disapproved¹⁶ — the recognized modes are gift (Dāna) and barter or sale (Kraya), which includes exchange. Original acquisition of land was no doubt brought
Page1-393+ 52
about by occupation and apportionment among the tribesmen,¹⁷ while chattels were acquired by taking possession of them, provided that they were found on one's own land or on unoccupied land, and did not belong to any other person originally. The Sūtras¹⁸ contain rules for the disposal of lost property, which tend to give it to the king, with the deduction of a percentage for the finder, unless the latter is a Brahmin, who keeps it all. As for contract, save in regard to money- lending (for which see Ṛṇa), practically nothing is to be gathered from Vedic literature, doubtless because of the primitive conditions prevailing in that early period. Much of the labour, which would in a more developed society have been done by workers for hire, would be performed by slaves (cf. Dāsa, Śūdra), while the technical workers of the village — of whom long lists are given in the Vājasaneyi Saṃhitā¹⁹ and the Taittirīya Brāhmaṇa²⁰ — may have been recompensed not by any sum based on each piece of work done, but by fixed allow- ances, much as the village servants are in modern times.²¹ But this must remain a matter of conjecture, and it is uncertain what exact status the carpenter or smith held in the village. Similarly it is impossible to trace in the early literature any legal theory or practice as to torts, but rules as to penalties for insults appear in the Sūtras.²² Very little is recorded as to procedure. The list²³ of victims at the Puruṣamedha, or ‘horse sacrifice,’ includes a praśnin, an abhi-praśnin, and a praśna-vivāka, in whom it is not un- reasonable to see the plaintiff, the defendant, and the arbitrator or judge: the terms may refer to what is probably an early
Page1-394+ 59
form of judicial procedure, a voluntary arbitration. The same idea may be conveyed by the word madhyama-śī, ‘lying in the midst,’ which occurs in the Rigveda,²⁴ and which Roth,²⁵ followed by Zimmer,²⁶ understood to mean an arbitrator or judge, the expression being derived from the judge acting with other judicial persons,²⁷ and being surrounded by the assembly of the people. But this interpretation is uncertain; Whitney²⁸ thinks that the word merely alludes to a chief round whom his men encamp. The king is later the chief civil judge, and may presumably have been so earlier, no doubt in conjunction with the elders of the tribe, but for this we are reduced to conjecture.²⁹ The use of witnesses as evidence is uncertain (see Jñātṛ), and the ordeal is not recorded as deciding any civil matter except the dispute between Vatsa and his rival as to the true Brahminical descent of the former, which was settled by his walking unharmed through the flame of a fire.³⁰ But it is probable on analogy that the ordeal may have been used for the purpose of deciding disputes. Whether the oath was so used cannot be certainly shown. It appears, however, that a Brahmin was preferred in legal matters to a non-Brahmin.³¹ There are very few references to police officials: no doubt the king employed some of his dependents to execute sentences and arrest offenders (see Ugra, Jīvagṛbh). (3) Morality. — It is convenient to notice under this head
Page1-395+ 61
several points bearing on the moral condition of the people: (a) the exposure of children; (b) the exposure of the aged; (c) prostitution; (d) adultery; (e) incest. (a) The exposure of girl infants is asserted by Zimmer³² on the strength of a passage in the Kāṭhaka Saṃhitā,³³ but it seems clear that the passage has been misunderstood,³⁴ and that it refers merely to laying the child aside, not exposing it, while a boy was lifted up. It is, however, true that the birth of a girl was not at all popular, not an unnatural sentiment in an early society, and paralleled among other Āryan peoples.³⁵ (b) The exposure of the aged is also inferred by Zimmer³⁶ from a passage of the Rigveda,³⁷ and from the mention of persons exposed (ud-hitāḥ) in the Atharvaveda.³⁸ The latter passage may well refer merely to the bodies being exposed after death to the elements (as is done by the Parsis). The former passage merely refers to the individual case of some person who may have been cast out, and proves absolutely nothing as to a habitual or recognized custom, nor can such a custom be inferred from, e.g., the legend of Cyavāna. (c) That prostitution existed in Rigvedic times is certain, but its extent is disputed. Brotherless girls were frequently reduced to becoming prostitutes;³⁹ the putting away of an illegitimate child is referred to in the Rigveda;⁴⁰ besides the
Page1-396+ 61
terms puṃścalī⁴¹ and mahānagnī,⁴² which undoubtedly mean ‘harlot,’ there are other clear references to prostitution;⁴³ and expressions like kumārī-putra, ‘son of a maiden,’⁴⁴ and the ‘son of an unmarried girl’ (agrū), spoken of in the Rigveda⁴⁵ as exposed and attacked by animals, point in the same direction. The Vājasaneyi Saṃhitā⁴⁶ seems to recognize prostitution as a profession. Pischel⁴⁷ sees many references to Hetairai in the Rigveda, which as Geldner⁴⁸ insists reflects in its imagery the court life of Indian princes. But the correct- ness of the view of these two scholars on this point is not by any means certain.⁴⁹ (d) Adultery was generally regarded among Āryan peoples as a serious offence against the husband of the woman affected. We accordingly find in the legal literature of India traces of the rule that an adulterer can be slain with impunity if taken in the act.⁵⁰ Weber,⁵¹ however, has adduced some material indicating an indifference to these matters in Vedic times, and Ludwig⁵² has adopted the same view. But, as Delbrück⁵³ has clearly shown, the evidence is not convincing; the cited pre- scriptions⁵⁴ forbidding connexion with another man's wife during a certain rite do not imply that such connexion would otherwise be allowed: the ritual of the Varuṇa-praghāsas,⁵⁵ when a wife names her lover or lovers, seems originally to have been a solemn means of banishing the evil brought on a family by a wife's fall; Yājñavalkya's famous saying⁵⁶ that no one
Page1-397+ 48
cares whether a wife is ‘unchaste’ (paraḥ-puṃsā) or not is a mere mistranslation,⁵⁷ the expression paraḥ-puṃsā really mean- ing ‘removed from the male persons.’ And the uncertainty asserted in some passages⁵⁸ as to origin from a Ṛṣi is not a sign of doubtful descent, but is due to the fact that Ṛṣihood was a difficult matter to ascertain. None the less woman's position was lowered by the prevalence of polygamy, and such stories as that of Ahalyā and Indra⁵⁹ are not compatible with a very high standard of morality. A similar conclusion is pointed to by references in the Yajurveda⁶⁰ to relations between the Ārya man and the Śūdrā woman, and by a spell given in the Bṛhadāraṇyaka Upaniṣad⁶¹ to expiate relations with the wife of a Śrotriya (Brahmin theologian). (e) Incest was recognized in the marriage of brother and sister as appears from the legend of Yama and Yamī in the Rigveda,⁶² which clearly shows that such a marriage was not approved by the feeling of the Vedic age. There is also another hymn⁶³ in which reference to such intercourse appears to be made. Mention is further made in the Rigveda⁶⁴ to the wedlock of Prajāpati and his daughter, which is, however, interpreted mythologically in the Brāhmaṇas,⁶⁵ an interpre- tation which may be correct. That incest, however, actually did take place is clear from the Atharvaveda;⁶⁶ but even though the mythological interpretation of the passage were not justi- fied, no conclusion could be drawn from the hymn as to the normal occurrence of such relations.
[Footnote: 1) i. 22, 18; 164, 43, 50; iii. 3, 1;

17, 1; 60, 6; v. 26, 6; 63, 7; 72, 2,

etc.; Av. xiv. 1, 51; Vājasaneyi Saṃ-

hitā, x. 29, etc. Cf. Geldner, Rigveda,

Glossar, 90.] 

[Footnote: 2) Dharma is found in Av. xi. 7, 17;

xii. 5, 7; xviii. 3, 1; Taittirīya Saṃ-

hitā, iii. 5, 2, 2; Vājasaneyi Saṃhitā,

xv. 6; xx. 9; xxx. 6, etc.] 

[Footnote: 1) i. 22, 18; 164, 43, 50; iii. 3, 1;

17, 1; 60, 6; v. 26, 6; 63, 7; 72, 2,

etc.; Av. xiv. 1, 51; Vājasaneyi Saṃ-

hitā, x. 29, etc. Cf. Geldner, Rigveda,

Glossar, 90.] 

[Footnote: 2) Dharma is found in Av. xi. 7, 17;

xii. 5, 7; xviii. 3, 1; Taittirīya Saṃ-

hitā, iii. 5, 2, 2; Vājasaneyi Saṃhitā,

xv. 6; xx. 9; xxx. 6, etc.] 

[Footnote: 3) See Jolly, Recht und Sitte; Foy,

Die königliche Gewalt nach den altindischen

Rechtsbüchern; Bühler, Sacred Books of

the East, 2 and 14.] 

[Footnote: 4) Compare the list in Maitrāyaṇī

Saṃhitā, iv. 1, 9; Kāṭhaka Saṃhitā,

xxxi. 7; Kapiṣṭhala Saṃhitā, xlvii. 7;

and Taittirīya Brāhmaṇa, iii. 2, 8, 11

(see Delbrück. Die indogermanischen Ver-

wandtschaftsnamen, 579 et seq.), where

bodily defects (bad nails and discoloured

teeth), marrying a younger daughter

when her elder sister was unmarried,

are coupled with murder, though not

equated with it. See also Chāndogya

Upaniṣad, v. 11, 5, where Aśvapati's

list of sinners includes a drinker of

intoxicating liquor, a thief, and one

who does not maintain a sacrificial fire.] 

[Footnote: 5) Taittirīya Saṃhitā, vi. 5, 10, 2;

Kāṭhaka Saṃhitā, xxvii. 9; xxxi. 7;

Kapiṣṭhala Saṃhitā, xli. 7; Maitrāyaṇī

Saṃhitā, iv. 1, 9; Taittirīya Brāhmaṇa,

iii. 2, 8, 12; Taittirīya Āraṇyaka,

ii. 7, 8; 8, 3; Bṛhadāraṇyaka Upaniṣad,

iv. 1, 22; Nirukta, vi. 27; Kauṣītaki

Upaniṣad, iii. 1. Cf. Av. vi. 112, 3;

113, 2; Weber, Indische Studien, 9, 481;

10, 66; Bloomfield, Hymns of the

Atharvaveda, 522; American Journal of

Philology, 17, 430.] 

[Footnote: 6) Kāṭhaka, xxxi. 7; Kapiṣṭhala, loc.

cit.; Maitrāyaṇī, loc. cit.; Taittirīya

Brāhmaṇa, loc. cit.; Vājasaneyi Saṃ-

hitā, xxx. 5, and cf. Vaira. For cases

of justifiable homicide, see, e.g.,

Vasiṣṭha Dharma Sūtra, iii. 15-18.

Cf. also the story of Vṛśa Jāna in

Pañcaviṃśa Brāhmaṇa, xiii. 3, 12,

where the death of a boy by careless

driving is mentioned, and the king is

reproached for it by his Purohita.

They dispute as to the guilt, and,

according to one version (see Sieg, Die

Sagenstoffe des Ṛgveda, 66, 67), the

Ikṣvākus decide that the action was

sinful, and required expiation.] 

[Footnote: 7) Taittirīya Saṃhitā, ii. 5, 1, 2;

v. 3, 12, 1; vi. 5, 10, 2; Kāṭhaka

Saṃhitā, xxxi. 7 (where the Kapiṣṭhala

has brahma-jya, ‘oppressor of a Brah-

min’); Taittirīya Brāhmaṇa, iii. 2, 8,

12. The Taittirīya Āraṇyaka, x. 38,

declares that the slaying of a Brahmin

alone is truly murder, and the Śata-

patha Brāhmaṇa, xiii. 3, 1, 1 et seq.,

states that the sin of murdering a

Brahmin can be expiated only by the

performance of an Aśvamedha, or ‘horse

sacrifice’ — the ne plus ultra of human

generosity to Brahmins. See also

Nirukta, vi. 27. The later tradition

also interprets bhrūṇa as Brahmin (see

Saṅkara, cited in Weber, Indische

Studien, 1, 410, n.; Keith, Śāṅkhāyana

Āraṇyaka, 30, n. 5; Konow, Sāma-

vidhāna Brāhmaṇa, 46, n. 1, and cf.

Vasiṣṭha Dharma Sūtra, xx. 23).] 

[Footnote: 8) xiv. 6, 8, the story of Kutsa.] 

[Footnote: 9) Jolly, op. cit., 127.] 

[Footnote: 10) See references in Bühler, Sacred

Books of the East, 14, 345.] 

[Footnote: 11) Compare the story of the death

of the child killed by Tryaruṇa, and

the decision of the Ikṣväkus referred

to in n. 6 above, and the notice in

Kāṭhaka Saṃhitā, xxvii. 4, that a

Rājanya is adhyakṣa, when a Sūdra is

punished (han).] 

[Footnote: 12) vi. 16. Cf. Weber, Indian Litera-

ture, 72, 73.] 

[Footnote: 13) Gautama Dharma Sūtra, xii. 43;

Āpastamba Dharma Sūtra, i. 9, 25, 4.] 

[Footnote: 14) See Av. xix. 47, 9; 50, 1, and

Taskara.] 

[Footnote: 15) v. 10, 9. Another list is given in

Taittirīya Āraṇyaka, x. 65, which in-

cludes slaying a Brahmin, defiling a

Guru's bed, stealing a cow, drinking

Surā, and killing an embryo, along with

irregularities in offering a Śrāddha,

‘water offering to the dead.’ Cf. also

Nirukta, vi. 27, for a list of seven.

Many more appear in the Sāmavidhāna

Brāhmaṇa, but that work cannot claim

to be a Brāhmaṇa proper.] 

[Footnote: 16) Śatapatha Brāhmaṇa, xiii. 7, 1,

13.] 

[Footnote: 17) Cf. Cæsar, Bellum Gallicum, iv. 1;

vi. 22; Tacitus, Germania, 26, for

Germany; Mommsen, Römisches Staats-

recht, 3, 1, 21, for the Roman hortus;

and the Greek (greek) κλῆρος, Lang, Homer and

the Epic, 236-241; Ridgeway, Journal

of Hellenic Studies, 6, 319 et seq.;

Grote, History of Greece, 2, 36, 37. See

also Pollock and Maitland, History of

English Law, 2, 337 et seq.; Baden

Powell, Village Communities in India,

6 et seq.; 131.] 

[Footnote: 18) Gautama Dharma Sūtra, x. 36

et seq.] 

[Footnote: 19) xxx.] 

[Footnote: 20) iii. 4. See Zimmer, Altindisches

Leben, 426 et seq.; Weber, Indische

Streifen, 1, 75 et seq.] 

[Footnote: 21) Cf. Maine, Village Communities, 127,

175; Baden Powell, op. cit., 124 et seq.;

Grote, History of Greece, 2, 36, n. 2.] 

[Footnote: 22) Cf. Jolly, op. cit., 126-128.] 

[Footnote: 23) Vājasaneyi Saṃhitā, xxx. 10; Tait-

tirīya Brāhmaṇa, iii. 4, 6, 1.] 

[Footnote: 24) x. 97, 12 = Av. iv. 9, 4 = Vājasaneyi

Saṃhitā, xii. 86. Madhyamaśīvan, in

the Jaiminīya Brāhmaṇa, ii. 408, is of

quite doubtful sense.] 

[Footnote: 25) Siebenzig Lieder, 174. This fact

renders doubtful Lanman's view

(Whitney, Translation of the Athar-

vaveda, 159) that the St. Petersburg

Dictionary, in giving intercessor as the

interpretation, did not mean ‘mediator,’

but ‘adversary.’] 

[Footnote: 26) Altindisches Leben, 180.] 

[Footnote: 27) As, apparently, in early Germany.

See Cæsar, Bellum Gallicum, vi. 23;

Tacitus, Germania, 11, 12; Coulanges,

Recherches sur quelques problèmes d'histoire,

361 et seq.] 

[Footnote: 28) See n. 25.] 

[Footnote: 29) Cf. the later Pariṣad, Gautama

Dharma Sūtra, xxviii. 48, 49; Baudhā-

yana Dharma Sūtra, i. 1, 7-16; Vasiṣṭha

Dharma Sūtra, xi. 5-7, 20; Jolly,

op. cit., 132 et seq. The parallels from

other Āryan peoples suggest the use of

assessors, as in the Anglo-Saxon courts

of the shire and hundred. Cf. Sohm,

Altdeutsches Reichs-und Gerichtsverfassung,

6 et seq.] 

[Footnote: 30) Pañcaviṃśa Brāhmaṇa, xiv. 6, 6.] 

[Footnote: 31) Taittirīya Saṃhitā, ii. 5, 11, 9,

which seems to refer either to giving

evidence for or passing judgment on a

case when both a Brahmin and a non-

Brahmin are engaged.] 

[Footnote: 32) Altindisches Leben, 319, 320. Cf.

also Weber, Indische Studien, 5, 54, 260;

Kaegi, Der Rigveda, n. 49; Schrader,

Prehistoric Antiquities, 389, 390; Ludwig,

Translation of the Rigveda. 6, 142;

Pischel, Vedische Studien, 2, 48.] 

[Footnote: 33) xxvii. 9. Cf. Taittirīya Saṃhitā,

vi. 5, 10, 3; Śāṅkhāyana Śrauta Sūtra,

xv. 17, 12; Nirukta iii. 4.] 

[Footnote: 34) Böhtlingk, Zeitschrift der Deutschen

Morgenländischen Gesellschaft, 44, 494-

496. The traditional rendering of the

passages is not that it refers to ex-

posure, but to getting rid of a daughter

on her marriage.] 

[Footnote: 35) Av. viii. 6, 25; Aitareya Brāh-

maṇa, vii. 15; Max Müller, Ancient

Sanskrit Literature, 409; Zimmer, op. cit.,

320; Schrader, op. cit., 390.] 

[Footnote: 36) Op. cit., 327, 328. Strabo, pp. 513,

517, 520, reports the practice as pre-

vailing in Iran, Bactria, and the

Massagetae; it prevailed among the

Norsemen, Weinhold, Altuordisches

Leben, 473, and conceivably among the

early Romans (depontani senes, Cicero,

Pro Roscio, 100; but this and other

cases may be really instances of the

ritual casting into water of the worn-

out vegetation spirit for the purpose of

reviving it). See Kaegi, op. cit., n. 50;

Schrader, op. cit., 379, n.] 

[Footnote: 37) viii. 51, 2.] 

[Footnote: 38) xviii. 2, 34. See Anagnidagdha.] 

[Footnote: 39) Rv. i. 124, 7; iv. 5, 5; Av. i. 17, 1;

and of. Ayogü.] 

[Footnote: 40) ii. 29, 1. Cf. Max Müller, op. cit.,

26.] 

[Footnote: 41) Av. xv. 2, etc.] 

[Footnote: 42) Av. xiv. 1, 36; xx. 136, 5 et seq.;

Aitareya Brāhmaṇa, i. 27. Cf. nagnā

in Av. v. 7, 8.] 

[Footnote: 43) Rv. i. 167, 4 (Wilson, Translation

of the Rigveda, 2, xvii), can hardly be

so interpreted; see Zimmer, op. cit.,

332, n. Max Müller, Sacred Books of

the East, 32, 277, interprets it as a

reference to polyandry, but this is still

more doubtful; but see Rv. viii. 17, 7.] 

[Footnote: 44) Vājasaneyi Saṃhitā, xxx. 6; Tait-

tirīya Brāhmaṇa, iii. 4, 2, 1.] 

[Footnote: 45) iv. 19, 9; 30, 16. 19; ii. 13, 12;

15, 17; Zimmer, op. cit., 334, 335.] 

[Footnote: 46) Apparently this is meant by the

epithets atiṣkadvarī (apaskadvarī in the

Taittirīya Brāhmaṇa, iii. 4, 11, 1),

atītvarī, vijarjarā, in the Vājasaneyi

Saṃhitā, xxx. 15.] 

[Footnote: 47) Vedische Studien, 1, xxv; 196, 275,

299, 309, etc.; 2, 120.] 

[Footnote: 48) Ibid., 2, 154.] 

[Footnote: 49) Cf. Winternitz, Geschichte der in-

dischen Litteratur, 1, 60; Jolly, op. cit., 48.] 

[Footnote: 50) Leist, Altarisches Jus Gentium, 276

et seq., 309.] 

[Footnote: 51) Indische Studien, 10, 83 et seq.] 

[Footnote: 52) Op. cit., 5, 573.] 

[Footnote: 53) Die indogermanischen Verwandt-

schaftsnamen, 545 et seq.] 

[Footnote: 54) Taittirīya Saṃhitā, v. 6, 8, 3;

Maitrāyaṇī Saṃhitā, iii. 4, 7.] 

[Footnote: 55) Maitrāyaṇī Saṃhitā, i. 10, 11;

Śatapatha Brāhmaṇa, ii. 5, 2, 20.] 

[Footnote: 56) Śatapatha Brāhmaṇa, i. 3, 1, 21.] 

[Footnote: 57) So Böhtlingk, Dictionary, s.v.;

Delbrück, op. cit., 548.] 

[Footnote: 58) Maitrāyaṇī Saṃhitā, i. 4, 11;

Gopatha Brāhmaṇa, cited in Ludwig,

loc. cit.] 

[Footnote: 59) Cf. Macdonell, Vedic Mythology,

p. 65.] 

[Footnote: 60) Taittirīya Saṃhitā, vii. 4, 19, 2. 3;

Vājasaneyi Saṃhitā, xxiii. 30. 31.] 

[Footnote: 61) vi. 4, 11.] 

[Footnote: 62) x. 10.] 

[Footnote: 63) x. 162, 5.] 

[Footnote: 64) x. 61, 5-7.] 

[Footnote: 65) Aitareya Brāhmaṇa, iii. 33; Sata-

patha Brāhmaṇa, i. 7, 4, 1; Muir,

Sanskrit Texts, 4, 46, 47; Max Müller,

op. cit., 529, 530.] 

[Footnote: 66) viii. 6, 7.] 
[ID=1432]

a partic. ceremony, Mahābhārata (Title) xiv, 2623 [ID=99912]

sacrifice, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99913]

the ninth mansion, Varāha-mihira [Cologne Addition] (Author)  [ID=99914]

an Upaniṣad, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99915]

associating with the virtuous, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99916]

a bow, Dharmaśarmābhyudaya (Title)  [ID=99919]

[Printed book page 1329,2]
a thing, Sukhāvatī-vyūha (Title) i  [ID=99919.1]

[Printed book page 510,3]
a Soma-drinker, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  [ID=99920]

धर्म (dharma) [cf. Lat. firmus, Lith. dermė́.] [ID=99930.05]

(H2) [Printed book page 512,3]
2. धर्म (dharma) Nom. P. °मति (°mati), to become, law, Vopadeva (Author)  [ID=100471]

3. धर्म (dharma) in comp. for °मन् (°man), q.v. [ID=100472]

(H1) [Printed book page 513,1]
धर्म (dharma) a See p. 510, col. 3. [ID=100518]

[Printed book page 0451-c]
2. dharma, Nom. P. dharmati, &c., to become law. (For 1. dharma see p. 449, col. 3.) [ID=23241]

[Printed book page 0452-a]
धर्म (dharma) dharma. See p. 449, col. 3; p. 451, col. 3. [ID=23254]

the law or doctrine of Buddhism (as distinguished from the सङ्घ (saṅgha) or monastic order, Monier-Williams’ Buddhism in its connexion with Brāhmaṇism and Hindūism: and in its contrast with Christianity (Title) 70 ) [ID=99908]

the ethical precepts of Buddhism (or the principal धर्म (dharma) called सूत्र (sūtra), as distinguished from the अभि-धर्म (dharma) (abhi-dharma) or ‘further dharma’ and from the विनय (vinaya) or ‘discipline’, these three constituting the canon of Southern B°, Monier-Williams’ Buddhism in its connexion with Brāhmaṇism and Hindūism: and in its contrast with Christianity (Title) 61 ) [ID=99909]

the law of Northern B° (in 9 canonical scriptures, viz. Prajñā-pāramitā, Gaṇḍa-vyūha, Daśa-bhūmīśvara, Samādhirāja, Laṅkāvatāra, Saddharma-puṇḍarīka, Tathā-gata-guhyaka, Lalita-vistara, Suvarṇa-prabhāsa,in the same place [Cologne Addition] (Title)  69 ) [ID=99910]

(H2C) [Printed book page 510,3]
धर्मेण (dharmeṇa) ind., according to right or rule, rightly, justly, according to the nature of anything [ID=99930.1]

धर्मात् (dharmāt) ind., according to right or rule, rightly, justly, according to the nature of anything [ID=99930.2]

nature, character, peculiar condition or essential quality, property, mark, peculiarity (= स्व-भाव (sva-bhāva), Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) ; cf. दश-ध् (daśa-dh)° (°)अर्म-गत (° (°)arma-gata), Śatapatha-brāhmaṇa (Title)  &c. &c. उपमानो (upamāno)पमेययोर् ध् (pameyayor dh)° (°), the tertium comparationis, Pāṇini (Author) ii, 1, 55, Sch.) [ID=99911]

= उपमा (upamā), Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author)  (cf. above) [ID=99918]