Ariel Glucklich translates Adharma as chaos, disorder, non-harmonious and explains it as opposite of Dharma.Ariel Glucklich (2014), The Sense of Adharma, Oxford University Press, , pages 8–10 Glucklich states that adharma isn't the binary opposite of Dharma or absolutely unethical in Indian philosophy. Rather it is a complex functional subjective term just like dharma, with shades of meaning, that depends on circumstances, purpose and context.Ariel Glucklich (2014), The Sense of Adharma, Oxford University Press, , pages 9–10 Gene F. Collins Jr. defines Adharma as irreligiosity.
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Adharmastikaya is also formed from two words: Adharma & Astikaya. Adharma in this case means the medium of rest. In the absence of this medium, Living things or jiva would continuously move.
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According to him, blind faith without regard for spiritual understanding is Adharma.
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Through practice of Dharma and righteousness Avidya gets removed. Unrighteous karma increases Ignorance while Ignorance perpetuates Adharma.
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Nemicandra; Brahmadeva, & Ghoshal, Sarat Chandra (1989) p.31-32 After this detailed description of Jivas the author proceeds to describe Ajivas—Pudgala, Dharma, adharma, Akasa and Kala, each of which is defined in verses 16–22. Among these, as per verse 23, the Jiva, pudgala, dharma, adharma, and akasa are called astikayas, the extensibles or conglomerates.
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Adharma (Sanskrit: अधर्म) is derived from combining "a" with "dharma", which literally implies "not-dharma". It means immoral, sinful, wrong, wicked, unjust, unbalanced, or unnatural.Adharma Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Cologne University, Germany According to Bhagavata Purana's verse 6.1.40, the Yamaduta replied: the religious principles prescribed in the Vedas constitute as Dharma, and those that are not constitute as Adharma.
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37–41 as advocating a vegetarian diet. The Mahabharata also states that adharma (sin) was born when creatures started to devour one another from want of food and that adharma always destroys every creature "Mahabharata section LXVI" It is also reflected in the Manu Smriti (5.27–44), a traditional Hindu law book (Dharmaśāstra). These texts strongly condemn the slaughter of animals and meat eating.
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Pettathullal is a symbolic representation of a community against the uprisings of Adharma or injustice. By slaying the demoness Mahishi, Ayyappa empowered the people by saying that "Unity is the key to social transformation".
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Durukti and Kali belong to the lineage of Adharma (impropriety), who grows up from Maleen Pataka, a deadly dark and sinful affliction produced from Brahma's back at the time of creation. Durukti is the granddaughter of Lobha (greed) and Nikriti (dishonesty), great-granddaughter of Dambha (vanity) and Maya (illusion), and great-great-granddaughter of Adharma and Mithya (falsehood). The Varaha Purana says that Durukti, as well as her husband Kali and their progeny, are Brahmins. According to the Kalki Purana, Durukti dies shortly before Kali.
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Adharma Buddha has said that as long as one receives his empowerment, learns his practice, and attains spiritual union with him, one is sure to attain buddhahood within seven lifetimes. He is the highest. There is none higher than him. There is another point.
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He ends the darkest, degenerating and chaotic stage of the Kali Yuga (period) to remove adharma and ushers in the Satya Yuga, while riding a white horse with a fiery sword. He restarts a new cycle of time. He is described as a warrior in the Puranas.
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Gene states that it is anything contrary to the laws of existence. According to him, they are those actions which are contrary to one's Dharma. Whatever facilitates spiritual growth is Dharma, and whatever impedes spiritual growth is Adharma. Following an Adharmic path means acting on three vices, which are, pride, contact, and intoxication.
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Once you have received the empowerment of this deity you will never again reincarnate into the three evil realms (three lowest realms in six mundane realms). Adharma Buddha is the primordial buddha, the original buddha. He is primordial and original. In Buddhism he is supreme, the most venerable, the highest and the most sacred.
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In Hindu mythology, Anrita is falsehood, son of Adharma (unrighteousness or vice), married to Nikriti (immorality). They had two sons, Bhaya (fear) and Naraka (hell), and twin daughters, Máya (deceit) and Vedanú (torture), who became their brothers' wives. Anrita is also the name of one of the mystical weapons delivered to Ráma by Viswámitra, as mentioned in the Rámáyana.
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It is tied to the karma doctrine. Prāyaścittas, that is penance to self correct, are considered part of dharma. The Mahabharata for example, states Alf Hiltebeitel, asserts that one is not touched by adharma if one inhabits the space "where the Vedas, sacrifices (yajna), penance (prāyaścittas), truth (satya), restraint (damah), ahimsa and dharma are joined together".
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Explicit criticisms were published by Medhatithi, a commentator on various theological works. He offered two arguments for his opposition. He considered sati a form of suicide, which was forbidden by the Vedas: :One shall not die before the span of one's life is run out. Medhatithi offered a second reason against sati, calling it against dharma (adharma).
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He appears at the end of Kali Yuga to restore the order of the world. Vishnuyasha is stated to be a prominent headman of the village called Shambhala. He will become the king, a "Turner of the Wheel", and one who triumphs. He will eliminate all barbarians and robbers, end adharma, restart dharma, and save the good people.
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Many names in the Vishnu Sahasranama, the thousand names of Vishnu allude to the power of God in controlling karma. For example, the 135th name of Vishnu, Dharmadhyaksha, in the Advaita philosopher Sankara's interpretation means, "One who directly sees the merits (Dharma) and demerits (Adharma), of beings by bestowing their due rewards on them." Tapasyananda, Swami. Sri Vishnu Sahasranama, pg. 62.
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The Chakra or disc-like weapon of Vishnu is often found mounted on the top of Vaishnava temples or incorporated into architectural designs. Images depicting Vishnu's four-armed Narayana form almost always include the Chakra in one of his hands. It is a general symbol for protection. Chakra is also known to symbolize the need to follow dharma and to condemn adharma.
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There was a powerful demon called Durgam, who had acquired all the four Vedas from Lord Brahma after pleasing him. In fact, Lord Brahma had given a boon that no one will be able to defeat him during wars. Durgam became very powerful and started harassing kings and sanyasis. As a result of this adharma it did not rain for one hundred years.
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Classification of the six eternal substances Dravya () means substance or entity. According to the Jain philosophy, the universe is made up of six eternal substances: sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), space (ākāśa) and time (kāla).Acarya Nemicandra; Nalini Balbir (2010) p. 1 of IntroductionGrimes, John (1996).
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Arjuna uses "Divyastra" to carry Jayadrath's head to his father leading to his own father's death. Many maharathis including Drona, Karna try to protect Jayadratha but fail to do so. Arjuna warns that everyone who supported adharma will be pathetically killed in this war. While Arjuna destroyed the rest of the Shakatavuyha, Vikarna, the third eldest Kaurava, challenged Arjuna to an archery fight.
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The Significance of the Festival is indicates the victory of goodness on evil and establishment of the Dharma to beat the Adharma. Ram Navami festival celebration starts with the Jal (water) offering in the early morning to the God Sun (A Deity) to get blessings from him. People also beliefs that the God Sun as an ancestor of the Lord Rama.
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In Jainism, Pudgala (or ') is one of the six Dravyas, or aspects of reality that fabricate the world we live in. The six dravyas include the jiva and the fivefold divisions of ajiva (non-living) category: dharma (motion), adharma (rest), akasha (space), pudgala (matter) and kala (time).Sharma, Chandradhar (1960, reprint 1997). A Critical Survey of Indian Philosophy, Delhi: Motilal Banarsidass, , p.
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Akilathirattu says, whenever the yuga ages and major injustice happens, God appears as incarnations to establish dharma by destroying adharma. At the beginning of Universe, devas gathered in Kailasa and had Amrutham. After having, devas asked Lord Shiva, do we have any enemies. To answer this, Shiva lights an agni kunda and went himself into it and sang vedakandam with dance.
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Akasha is space in the Jain conception of the cosmos. Akasha is one of the six dravyas (substances) and it accommodates the other five, namely sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), and the principle of time (kāla). It is all-pervading, infinite and made of infinite space-points.Acarya Nemicandra; Nalini Balbir (2010) pp.
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The Kurukshetra War and the decimation of Kauravas thus happened at the Yuga-Sandhi, the point of transition from one yuga to another. The scriptures mention Narada as having momentarily intercepted the demon Kali on his way to the Earth when Duryodhana was about to be born in order to make him an embodiment of arishadvargas and adharma in preparation of the era of decay in values and the consequent havoc.
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His "Rebati" (1898) is widely recognized as the first Odia short story. It is the story of a young innocent girl whose desire for education is placed in the context of a conservative society in a backward Odisha village, which is hit by the killer epidemic cholera. His other stories are "Patent Medicine", "Daka Munshi", "Adharma Bitta" etc. His short stories are complied in books "galpa swalpa-1 and 2".
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Rebati is the story of a young innocent girl whose desire for education is placed in the context of a conservative society in a backward Odisha village, which is hit by the killer cholera epidemic. His other stories are "Patent Medicine", "Dak Munshi", and "Adharma Bitta". Senapati is also known for his novel Chha Maana Atha Guntha. This was the first Indian novel to deal with the exploitation of landless peasants by a feudal lord.
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According to Hindu Pauranic tradition, Kalki rides a white horse and carries a fiery sword. He rejuvenates existence by ending the darkest and destructive period to remove adharma (lawlessness) and usher in a new era for believers. Prophesies written in the Vishnu Purana describe Kalki as marrying princess Padmavati of Simhala. Vijaykumar and Padmavati make themselves available for public darshan, or a 'divine glimpse', and charge money to followers for the privilege.
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The Battle of Kurukshetra, fought between the Kauravas and the Pandavas, recorded in the Mahabharata. Ancient Hindu wars are the battles described in the Hindu texts of ancient India (known as 'Sindu', or 'Sanathana-Dharma in the day'. These battles depicted great heroes, demons, celestial weapons and supernatural beings. Major wars were fought with the aim of upholding the Dharma (righteousness that brought prosperity to humanity) over Adharma (wickedness that causes humanity to suffer).
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Karna is the flawed tragic hero of the Mahabharata. He is martially adept and equal to Arjuna as a warrior, a gifted speaker who embeds provocative insults for his opponents in front of an audience. He does the right thing (dharma) yet is cruel and mean (adharma). He never questions the ethics of his lifelong friend Duryodhana rather conspires and abets in Duryodhana's quest for power through the abuse of his opponents.
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This happened on the 12th day of the Shukla Paksha (bright half) of the month of Phalgun on Tuesday. Barbarika was a Yaksha in his previous birth. Once Lord Brahma and several other Devas came to Vaikuntha and complained to Lord Vishnu that the Adharma on Earth was increasing; it was not possible for them to bear the tortures causes by the wicked people. Hence they came to seek the help of Lord Vishnu to check them.
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Following his departure from the group, Capone worked on numerous projects before forming his own, Adharma, in 2000, while singer Chatelain joined Blake Schwarzenbach's group Jets to Brazil before going on to join Helmet. Bassist Eddie Nappi went on to join the Mark Lanegan Band while he also worked with Queens of the Stone Age and former A Perfect Circle guitarist Troy Van Leeuwen in Enemy and is also a member of Van Leeuwen's latest group Sweethead.
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Front view of the temple Sri Maha Prathyangira Devi Temple is located in the area of Sholinganallur, Chennai, India, adjacent to the beach of Bay of Bengal. The Temple sits on the banks of the Buckingham Canal. This is a magnificent temple built for Goddess Prathyangira, in her incarnation of Shri Maha Prathyangira Devi. She is considered to be a powerful repellent of the influences generated by witchcraft, and is said to have the power to punish Adharma.
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According to the article "Indian Philosophy and Business Ethics: A Review", by Chandrani Chattopadyay, Hindus follow "Dharma" as Business Ethics and unethical business practices are termed "Adharma". Businessmen are supposed to maintain steady-mindedness, self-purification, non-violence, concentration, clarity and control over senses. Books like Bhagavat Gita and Arthashastra"Two Birds in a Tree: Timeless Indian Wisdom for Business Leaders," by Ram Nidumolu (Berrett-Koehler, 2013), Chapter 4: The Higher Reality of Business contribute a lot towards conduct of ethical business.
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In the northern, central and western states, the festival is synonymously called Dussehra (also spelled Dasara, Dashahara). In these regions, it marks the end of "Ramlila" and remembers god Rama's victory over the Ravan. On the very same occasion, Arjuna alone decimated more than 1,000,000 soldiers and defeated all Kuru warriors including Bhishma, Drona, Ashwatthama, Karna and Kripa, a significant example of victory of good (Dharma) over evil (Adharma). Alternatively, it marks a reverence for one of the aspects of goddess Devi, such as Durga or Saraswati.
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Shah's works are often based on myths from Hindu puranas. He is renowned for his depiction of horses, which in his work is often a metaphor for the Kalki avatar of Vishnu, who in Hindu iconography is depicted riding a horse. Kalki is a salvation figure prophesied to appear at the end of the Kali Yuga for the deliverance of human beings from suffering and adharma. In effect, Shah uses this metaphor to represent the duality of and the dialectics between suffering and salvation.
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Krishna, who Arjuna chose as his charioteer, advised him of his duty. This conversation forms the Bhagavad Gita, one of the most respected religious and philosophical texts in the Hindu religion. Krishna instructs Arjuna not to yield to degrading impotence and to fight his kin, for that was the only way to righteousness. He also reminded him that this was a war between righteousness and unrighteousness (dharma and adharma) and it was Arjuna's duty to slay anyone who supported the cause of unrighteousness, or sin.
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Depictions of "wrathful deities" are often depicted very fearsomely, crushing their foes, with monstrous visages and wearing memento mori in the form of skulls or bodily parts. Such deities are depicted in this way as sometimes great wrath is required to overcome great ignorance and adharma. As is common in Buddhism, the lotus is used in Vajrayana. A lotus may appear fully blossomed, starting to open or still a bud to represent the teachings that have gone, are current or are yet to come.
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Sage Vyasa appears and reminds her of the wisdom she taught to her sons, "victory follows righteousness", then counsels that the war was one fought for righteousness. Gandhari replies that she forgives the war, but finds it difficult to forgive actions during the war that were unjust. She demands to know why the rules of just war were abused, why cruelty (adharma) was practiced during the war. They debate whether the promise of quicker peace justify use of weapons that kill indiscriminately, other war crimes and horrors by one side against the other side.
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Dravya means substances or entity in Sanskrit. According to Jain philosophy, the universe is made up of six eternal substances: sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), space (ākāśa) and time (kāla). The latter five are united as the ajiva (the non-living). Jain philosophers distinguish a substance from a body, or thing, by declaring the former a simple indestructible element, while the latter is a compound, made of one or more substances, which can be destroyed.
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As in India, these expressions celebrate various mudra to express ideas, grace, decorum and culture. Dance- drama is common. Various stories are expressed. For example, one involves a battle between the mythical characters Rangda the witch (representing adharma, something like disorder) and Barong the protective spirit represented with a lion mask (representing dharma), in which performers fall into a trance, the good attempts to conquer evil, the dancers express the idea that good and evil exists within each individual, and that conquering evil implies ejecting evil from oneself.
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Chart showing the classification of dravya and astikaya The dravya in Jainism are fundamental entities, called astikaya (literally, 'collection that exists'). They are believed to be eternal, and the ontological building blocks that constitute and explain all existence, whether perceived or not. According to both Śvētāmbara and Digambara traditions of Jainism, there are six eternal substances in existence: Soul (jiva), Matter (pudgala), Space (akasha), motion (Dharma) and rest (Adharma) and "Time" (kala) . In both traditions, the substance of space is conceptualized as "world space" (lokakasha) and "non- world space" (alokiakasha).
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Within the doctrine of Jainism, there exist many metaphysical concepts which are not known in Hinduism, some of which are dharma and Adharma tattva (which are seen as substances within the Jain metaphysical system), Gunasthanas and Lesyas. The epistemological concepts of Anekantavada and Syadvada are not found in the Hindu system. There were, in the past, attempts made to merge the concepts of Hindu gods and the Tirthankara of Jainism. The cosmography of Hindus resembles that of the Jains and there are similar names of heavenly gods within these systems.
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Kalki, also called Kalkin, is the prophesied tenth avatar of the Hindu God Vishnu. His birth will be the end of the Kali Yuga, the final of the four eras (Satya Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga), in the endless cycle of existence within Hinduism. This will subsequently start a new cycle with Satya Yuga. He is described in the Puranas as the avatar who rejuvenates existence by ending the darkest and destructive period to remove adharma and ushering in the Satya Yuga, while riding a white horse with a fiery sword.
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In the Vedas, Nirṛti represented the lightfull realm of order that was held at bay by ṛta and the Vedic rituals. In later Hindu thought, this realm of non-existence was replaced with various hell realms, and Nirṛti was re-conceptualized as a deity- the daughter of Adharma (the embodiment of non-dharmic behavior) and mother of Naraka, a personification of the hell realms. In Puranic story, Nirṛtī is known as Alakshmi. When the ocean was churned to get ambrosia, the venom kalakuta released from that a goddess was born known as Nirṛtī.
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Akalanka, an 8th century Jain monk and philosopher who wrote influential works on Indian Logic Jain philosophy accepts the concept of a permanent soul (jiva) as one of the five astikayas (eternal, infinite categories that make up the substance of existence). The other four being dhárma, adharma, ākāśa ('space'), and pudgala ('matter'). The Jain thought separates matter from the soul completely, with two major subtraditions: Digambara ('sky dressed', 'naked') and Śvētāmbara ('white dressed'), along with several more minor traditions such as Terapanthi. Asceticism is a major monastic virtue in Jainism.
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''''' (Devnagari: द्रव्यसंग्रह) (Compendium of substances) is a 10th-century Jain text in Jain Sauraseni Prakrit by Acharya Nemicandra belonging to the Digambara Jain tradition. It is a composition of 58 gathas (verses) giving an exposition of the six dravyas (substances) that characterize the Jain view of the world: sentient (jīva), non-sentient (pudgala), principle of motion (dharma), principle of rest (adharma), space (ākāśa) and time (kāla).Acarya Nemicandra; Nalini Balbir (2010) p. 1 of Introduction It is one of the most important Jain works and has gained widespread popularity.
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A third derivation for the word is in Samavidhana Brahmana, where it is composed of pra, ayah and citta, which translates to "observances after knowing a certain thing has happened". Yet a fourth definition ties it to sin, wherein it is asserted to be composed of Prayata and Cita (as in Upacita), and here it means "actions that destroy sins". A sin (pāpa) or Adharma (not dharma), is any transgression, wrongdoing, misdeed or behavior inconsistent with Dharma. The word is also used in Hindu texts to refer to actions to expiate one's errors or sins, such as adultery by a married person.
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Ravana, the evil king and villain of the epic, is presented as an epitome of adharma, playing the opposite role of how not to behave. The Mahabharata is centered around Krishna, presents him as the avatar of transcendental supreme being. The epic details the story of a war between good and evil, each side represented by two families of cousins with wealth and power, one depicted as driven by virtues and values while other by vice and deception, with Krishna playing pivotal role in the drama. The philosophical highlight of the work is the Bhagavad Gita.
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Devi Mahatmyam states that she appeared from the body of Mother Goddess in the most gruesome form – yelping like a hundred jackals. She then asked Lord Shiva to carry the message to Shumbha and Nishumbha that if they desire to battle against her out of arrogance and false belief in their strength, then they and their forces be ready to be devoured by her jackals. Goddess Shivaduti is a symbolic representation of what form Goddess Shakti can take to put down Adharma. According to Kalika Purana,Shivadooti is described as having red complexion, matted hair with three eyes and four arms.
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The performance represents the victory of dharma over adharma and the victory of Bheema over the Kauravas during their exile to the forest. The younger performers line up in the front and the elders make up the rear of the troupe with a group of flag bearers forming the rearmost line. The performers are also sometimes accompanied by replicas of animals like oxen that were used in warfare in the olden days. According to Alf Hiltebeitel, Velakali performances in central Travancore are reenactments of supposedly historical battles rather than the Mahabharata war and are intertwined with rituals of patayani.
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The Vaiśeṣika philosophy recognizes twenty-four gunas or qualities that are inherent in substances; these include seventeen gunas listed by Kanada and seven gunas – gurutva (heaviness), dravatva (fluidity), sneha (viscidity), dharma (merit), adharma (demerit), shabda (sound) and samskara (faculty) - added by Praśastapāda. Vyomavati of Vyomaśekhara, Nyayakandali of Shridhara, Kiranavali of Udayana and Lilavati of Śrīvatsa are well known commentaries on his works. Praśastapāda refers to a type of perception that is the simple intuition ( alochana ) of the proper form ( svarupa ) of an entity, which is the apprehension of an undifferentiated ( avibhktam ) whole arising from cognition of its specific universals. This is the preliminary stage.
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The Jiva does not make anyone a Brahmana, states the text, because with rebirth the Jiva migrates from one body to another, this Jiva remains the same individuality while the body changes. Thus, it is not Jiva which can determine whether one is a Brahmana, asserts verse 3. The Deha or body does not make anyone a Brahmana, according to the text, because every human being's body is the same, constituted of the same five elements, everyone ages, everyone dies, people from all classes show various combinations of dharma (virtue) and adharma (vice) characteristics. All color complexions similarly, asserts the text, are found is all castes and those who are outcaste.
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The infinity of space, called ākāśa in Sanskrit, is divided by the Jain philosophy into two parts, namely, the lokākāśa (loka+ākāśa), that is the space occupied by the universe, and the alokākāśa (a not, and lokākāśa), the portion beyond the universe. The lokākāśa is the portion in which are to be found the remaining five substances, i.e., Jīvas, Matter, Time, Dharma and Adharma; but the alokākāśa is the region of pure space containing no other substance and lying stretched on all sides beyond bounds of the three worlds (the entire universe). At the summit of the lokākāśa is the Siddhashila (abode of the liberated souls).
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Bhishma on the bed of arrows After the war, while on his deathbed (arrow bed), he gave deep and meaningful instructions to Yudhishthira on statesmanship and the duties of a king. Bhishma always gave priority to Dharma. He always walked in the path of Dharma, despite his state because of the vow, he was supposed to forcefully follow the orders of his king Dhritharashtra, which were mostly Adharma, he was totally upset. He was sure he must let dharma win and Pandavas win, but the way he led the war and stayed silent were his sins in a way and he paid for it with the bed of arrows.
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The choices made by Karna and his opponents must then be reflected upon both in terms of the circumstances and the mesh of multiple relative goods or bads, by characters each with different combinations of human strengths and weaknesses. According to the Indologist Adam Bowles, while the Hindu Arthasastra text presents an objective analysis of situations, its dharmasutras, dharmasastras and the epics attempt to deal with the more complex, subjective scenarios of life. The dharma, according to the Mahabharata and as Karna's story illustrates, is sukshma (subtle) and subjective to circumstances. According to Julian Woods, these stories suggest that the difficulty isn't really between "dharma and adharma", but rather "conflict between different dharmas".
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The dance-drama regularly ends undecided, neither side winning, because the primary purpose is to restore balance and recognize that the battle between dharma and adharma (good and evil) is within each person and a never ending one.Jane Belo (1966), Bali: Rangda and Barong, University of Washington Press, Barong, or dharma, is a major symbolic and ritual paradigm found in various festivities, dances, arts and temples.Thomas Anton Reuter (2002), Custodians of the Sacred Mountains: Culture and Society in the Highlands of Bali, University of Hawaii Press, , pp 171 Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate their ideas about community, status, and the afterlife.
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In some images she is shown as dark complexioned, terrible in aspect, having a lion's face with reddened eyes and riding a lion or wearing black garments, she wears a garland of human skulls; her hair stands on end, and she holds a trident, a serpent in the form of a noose, a hand-drum and a skull in her four hands. She is associated with Sharabha and she has a variant form, Atharvana-Bhadra-Kali. She is considered to be a powerful repellent of the influences generated by witchcraft and is said to have the power to punish anyone doing Adharma be it Brahma, Vishnu or Siva. It is said that when Narashimhika shakes her Lion's Mane, she throws the stars into disarray.
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Kane, P.V. The History of the Dharmaśāstras Vol. 3, p. 270 If a decision is given that is against the and usage, through friendship, greed or fear, each was liable to be fined twice as much as the fine to be paid by the defeated party. II. 4; I. 67; and of Kātyāyana 79-80 Kane states, “it was believed that when a just decision was given, the king and his sabhyas became free from sin, the sin only reaches him when he is guilty (whether plaintiff or defendant); but where an unjust decision is rendered a quarter of the sin falls on the litigant (plaintiff or defendant) who is guilty of adharma (that which is not in accord with the law), one quarter each on the witnesses, the sabhyas and the kings. Additionally, a judge were to be banished (1) if they utter injustice, (2) if they live on bribery, or (3) if they betray other people’s confidence.
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Adrishta, literally meaning unseen, in the Mimamsa context refers to the invisible result of a ritual that accrues to a person, and in the Vaisheshika context, synonymous with Adharma, to the equally invisible negative karmic accrual, as the unknown quality of things and of the soul, and brings about the cosmic order and arranges for soul according to their merits or demerits. Adrishta is all the elements which are not known and verified with the help of the five senses, and which can be realized through mind, intelligence and soul. Each successive birth or incarnation and its possibilities are determined by the Adrishta and Samskara acquired in the previous incarnations – Adrishta and Samskara, without which the Atman has never been, because its series of incarnations never began. Adrishta is Potential worth which must have been acquired in a human state to relate to a human state; it gives unity to the multiplicity and infinite variety of beings, and of the things under their control, it binds them into a single system and an organic whole. Prashasta hints that the existence of the Universe itself though not due to Brahma’s Adrishta is not free from Adrishta (Moral merit).
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Manmatha Nath Dutt (1895), English translation of The Mahabharata, Udyoga Parva, Chapter 159, verse 15 The Mahabharata, which includes Hindu deity Vishnu in the form of Krishna as one of the central characters in the Epic, debates the nature and existence of suffering from these three perspectives, and includes a theory of suffering as arising from an interplay of chance events (such as floods and other events of nature), circumstances created by past human actions, and the current desires, volitions, dharma, adharma and current actions (purusakara) of people.Gregory Bailey (1983), Suffering in the Mahabharata: Draupadi and Yudhishthira, Purusartha, No. 7, pp. 109–129Alf Hiltebeitel (2001), Rethinking the Mahabharata: A Reader's Guide to the Education of the Dharma King, University of Chicago Press, , Chapters 2 and 5 However, while karma theory in the Mahabharata presents alternative perspectives on the problem of evil and suffering, it offers no conclusive answer.Emily Hudson (2012), Disorienting Dharma: Ethics and the Aesthetics of Suffering in the Mahabharata, Oxford University Press, , pp. 178–217P.B. Mehta (2007), The ethical irrationality of the world Weber and Hindu Ethics, in Indian Ethics (Editors: Billimoria et al.), Volume 1, Ashgate, , pp.
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The school of Manu asserts, states Arthashastra, that there are three fields of knowledge, the Vedas, the science of government and the science of economics (Varta of agriculture, cattle and trade) because these three support each other, and all other sciences are special branch of the Vedas. The Arthashastra then posits its own theory that there are four necessary fields of knowledge, the Vedas, the Anvikshaki (philosophy of Samkhya, Yoga and Lokayata), the science of government and the science of economics (Varta of agriculture, cattle and trade). It is from these four that all other knowledge, wealth and human prosperity is derived. The Kautilya text thereafter asserts that it is the Vedas that discuss what is Dharma (right, moral, ethical) and what is Adharma (wrong, immoral, unethical), it is the Varta that explain what creates wealth and what destroys wealth, it is the science of government that illuminates what is Nyaya (justice, expedient, proper) and Anyaya (unjust, inexpedient, improper), and that it is Anvishaki (philosophy) that is the light of these sciences, as well as the source of all knowledge, the guide to virtues, and the means to all kinds of acts.
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