धर्म (dharma)

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शब्दसागरः

English

 धर्म्म mn.  (-र्म्मः-र्म्मं)
	 1. Virtue,  moral and religious merit,  according to
the law and the Vedas.
	 2. Usage,  practice,  the customary
observances of caste,  sect,  &c.
	 3. Duty,  especially that enjoined
by the Vedas.
	 4. Fitness,  propriety.
	 5. Nature,  character,  proper
or natural state or disposition,  6. Innocence,  innoxiousness.
	 7.
Resemblance.
	 8. Any sacrifice.
	 9. An Upanishad or theological
portion of a Veda.
	 10. Any peculiar or prescribed practice or
duty
 thus,  giving alms,  &c. is the dharma of a householder
administering justice,  the dharma of a king
 piety,  that of a
Brāhman
 courage,  that of a Kshetriya,  &c.
	 11. Kind and virtuous
speech or discourse.
	 12. Law.
	 m.
  (-र्म्मः)
	 1. A name of YAMA,  ruler
of the lower regions,  and judge of the dead.
	 2. A drinker of the
juice of the acid asclepias,  at certain sacrifices.
	 3. Virtue personified, 
born from the right breast of BRAMHĀ.
	 4. A bow.
	 5. Associating with
the virtuous.
	 6. The fifteenth of the twenty-four jaina pontiffs of
the present age.
	 7. A pious or virtuous man. 
	 8. The bull of SIVA, 
a personification or type or virtue.
 E.
  धृ to maintain or support, 
&c. Unādi affix मन्,  what supports all men.  ध्रियते लोकोऽनेन,  धरति
लोकं वा ।

Capeller Eng

English

 ध॑र्म 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. 
धर्मेण according to law or virtue
 धर्मे स्थितः abiding by the
law,  virtuous.  — Abstr.  °ता† f.
 ,  °त्व† n.
 

Yates

English

 धर्म्म (र्म्मः) 1.
m.
  n.
  Virtue,  merit
usage
 duty
 fitness
 nature
law.
m.
  Yama
 bull of
Shiva.

 धर्म्म सुत (तः) 1.
m.
  Yudhishthira.

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Spoken Sanskrit

English

धर्म 	-	 dharma 	-	 m.
  	-	 manner
धर्म 	-	 dharma 	-	 m.
  	-	 nature
धर्म 	-	 dharma 	-	 adj.
  	-	  dharmA-knowing
धर्म 	-	 dharma 	-	 m.
  	-	  character
धर्म 	-	 dharma 	-	 m.
  	-	  to become
धर्म 	-	 dharma 	-	 m.
  	-	  observance
धर्म 	-	 dharma 	-	 m.
  	-	  religion
धर्म 	-	 dharma 	-	 m.
  	-	  peculiar condition or essential quality
धर्म 	-	 dharma 	-	 m.
  	-	  justice
धर्म 	-	 dharma 	-	 m.
  	-	  attribute
धर्म 	-	 dharma 	-	 m.
  	-	  statute
धर्म 	-	 dharma 	-	 m.
  	-	  propriety of conduct
धर्म 	-	 dharma 	-	 m.
  	-	  morality
धर्म 	-	 dharma 	-	 m.
  	-	  customary observance or prescribed conduct
धर्म 	-	 dharma 	-	 m.
  	-	  upaniSad
धर्म 	-	 dharma 	-	 m.
  	-	  duty
धर्म 	-	 dharma 	-	 m.
  	-	  law
धर्म 	-	 dharma 	-	 m.
  	-	  peculiarity
धर्म 	-	 dharma 	-	 m.
  	-	  law of Northern Buddhism
धर्म 	-	 dharma 	-	 m.
  	-	  steadfast decree

धर्म 	-	 dharma 	-	 m.
  	-	 nature
धर्म 	-	 dharma 	-	 m.
  	-	 manner
धर्म 	-	 dharma 	-	 adj.
  	-	  dharmA-knowing
धर्म 	-	 dharma 	-	 m.
  	-	  righteousness
धर्म 	-	 dharma 	-	 m.
  	-	  religious abstraction
धर्म 	-	 dharma 	-	 m.
  	-	  Law or Justice personified
धर्म 	-	 dharma 	-	 m.
  	-	  bow
धर्म 	-	 dharma 	-	 m.
  	-	  thing
धर्म 	-	 dharma 	-	 m.
  	-	  practice
धर्म 	-	 dharma 	-	 m.
  	-	  particular ceremony
धर्म 	-	 dharma 	-	 m.
  	-	  moral merit
धर्म 	-	 dharma 	-	 m.
  	-	  good works
धर्म 	-	 dharma 	-	 m.
  	-	  right
धर्म 	-	 dharma 	-	 m.
  	-	  religious merit
धर्म 	-	 dharma 	-	 m.
  	-	  mark
धर्म 	-	 dharma 	-	 m.
  	-	  character
धर्म 	-	 dharma 	-	 m.
  	-	  to become
धर्म 	-	 dharma 	-	 m.
  	-	  observance
धर्म 	-	 dharma 	-	 m.
  	-	  peculiar condition or essential quality
धर्म 	-	 dharma 	-	 m.
  	-	  religion

धर्म 	-	  dharma 	-	 m.
  	-	 upaniSad
नैगम 	-	  naigama 	-	 m.
  	-	 upaniSad
रहस्य 	-	  rahasya 	-	 n.
  	-	 upaniSad
औपनिषदिक 	-	  aupaniSadika 	-	 adj.
  	-	 upaniSad-like
शतोपनिषद् 	-	  zatopaniSad 	-	  hundred upaniSads
प्रतिवेदान्तम् 	-	  prativedAntam 	-	 ind.
  	-	  in every upaniSad
मन्त्रोपनिषद् 	-	  mantropaniSad 	-	 n.
  	-	  hymns and upaniSads
अद्वैत 	-	  advaita 	-	 n.
  	-	  title of an upaniSad
एतदुपनिषद् 	-	  etadupaniSad 	-	 adj.
  	-	  following this upaniSad
औपनिषद 	-	  aupaniSada 	-	 adj.
  	-	  follower of the upaniSads
बृहन्नारायणी 	-	  bRhannArAyaNI 	-	 f.
  	-	  large or nArAyaNa upaniSad
बृहन्नारायणोपनिषद् 	-	  bRhannArAyaNopaniSad 	-	 f.
  	-	  large or nArAyaNa upaniSad
सोपनिषत्क 	-	  sopaniSatka 	-	 adj.
  	-	  along with the upaniSads on
औपनिषत्क 	-	  aupaniSatka 	-	 adj.
  	-	  subsisting by teaching an upaniSad
औपनिषद 	-	  aupaniSada 	-	 adj.
  	-	  contained or taught in an upaniSad
उक्तोपनिषत्क 	-	  uktopaniSatka 	-	 adj.
  	-	  one who has been taught the upaniSads
वेदोपनिषद् 	-	  vedopaniSad 	-	 f.
  	-	 upaniSad or secret doctrine of the Veda
वैनाशिक 	-	  vainAzika 	-	 m.
  	-	  doctrines of the 	bRhad-AraNyaka-upaniSad
वेदान्तभिहित 	-	  vedAntabhihita 	-	 adj.
  	-	  declared in the upaniSads or in the vedAnta
साङ्गोपाङ्गोपनिषद् 	-	  sAGgopAGgopaniSad 	-	 adj.
  	-	  along with the aGgas and upAGgas and upaniSads
वेदान्त 	-	  vedAnta 	-	 m.
  	-	 upaniSads or works on the vedAnta philosophy on  [ pl. ]
आत्मबोध 	-	  Atmabodha 	-	 m.
  	-	  name of one of the upaniSads of the atharva-veda
सकलवेदोपनिषत्सारोपदेशसाहस्री 	-	  sakalavedopaniSatsAropadezasAhasrI 	-	 f.
  	-	  upadezasAhasrI on the essence of all the Vedas and upaniSads
वेदान्तलोक 	-	  vedAntaloka 	-	 m.
  	-	  collective name of vijJAnabhikSu's dissertations on a number of upaniSads
हयग्रीव 	-	  hayagrIva 	-	 m.
  	-	  name of the supposed author of the chAndogya upaniSad and various other writers
मन्त्र 	-	  mantra 	-	 m.
  	-	  that portion of the Veda which contains the texts called Rc or yajus or sAman as opposed to the brAhmaNa and upaniSad portion

धर्म 	-	  dharma 	-	 m.
  	-	 ethical precepts of Buddhism

Wilson

English

 धर्म्म
mn.  (-र्म्मः-र्म्मं)
1 Virtue,  moral and religious merit,  according to the law and the Vedas.
2 Usage,  practice,  the customary observances of caste,  sect,  &c.
3 Duty,  especially that enjoined by the Vedas.
4 Fitness,  propriety.
5 Nature,  character,  proper or natural state or disposition. 
6 Innocence,  innoxiousness.
7 Resemblance.
8 Any sacrifice.
9 An Upaniṣad or theological portion of a Veda.
10 Any peculiar or prescribed practice or duty
 thus,  giving,  alms,  &c. is the
dharma of a householder
 administering justice,  the dharma of a king
piety,  that of a Brahman
 courage,  that of a Kṣatriya,  &c.
11 Kind and virtuous speech or discourse.
12 Law.
m.
  (-र्म्मः)
1 A name of YAMA,  ruler of the lower regions,  and judge of the dead.
2 A drinker of the juice of the acid asclepias,  at certain sacrifices.
3 Virtue personified,  born from the right breast of BRAHMĀ.
4 A bow.
5 Associating with the virtuous.
6 The fifteenth of the twenty-four Jaina pontiffs of the present age.
7 A pious or virtuous man. 
8 The bull of ŚIVA,  a personification or type of virtue.
E.
  धृ to maintain or support,  &c. Uṇādi affix मन्,  what supports all
men. 

Apte

English

धर्मः [dharmḥ],  [ध्रियते लोको$नेन,  धरति लोकं वा धृ-मन्
 cf.
   U.*
  1. 137]

Religion
 the customary observances of a caste,  sect,  &c.
 

Law,  usage,  practice,  custom,  ordinance,  statue.

Religious or moral merit,  virtue,  righteousness,  good works (regarded as one of the four ends of human existence)
 अनेन धर्मः सविशेषमद्य मे त्रिवर्ग- सारः प्रतिभाति भाविनि Ku.*
  5.38,  and see त्रिवर्ग also
 एक एव सुहृद्धर्मो निधने$प्यनुयाति यः H.*
  1.63.

Duty,  prescribed course of conduct
 षष्ठांशवृत्तेरपि धर्म एषः Ś.*
  5.4
 Ms.*
  1.114.

Right,  justice,  equity,  impartiality.

Piety,  propriety,  decorum. 

Morality,  ethics

Nature. disposition,  character
 उत्पत्स्यते$स्ति मम को$पि समानधर्मा Māl.
 1.6
 प्राणि˚,  जीव˚.

An essential quality,  peculiarity,  characteristic property,  (peculiar) attribute
 वदन्ति वर्ण्यावर्ण्यानां धर्मैक्यं दीपकं बुधाः Chandr.*
  5.45
 Pt.*
  1.34.

Manner,  resemblance,  likeness.

A sacrifice.

Good company,  associating with the virtuous

Devotion,  religious abstraction. 

Manner,  mode.

An Upaniṣad q. v. 

N.
  of Yudhiṣṭhira,  the eldest Pāṇḍava. 

N.
  of Yama,  the god of death.

A bow.

A drinker of Soma juice.

(In astrol.
 ) N.
  of the ninth lunar mansion. 

An Arhat of the Jainas.

The soul.

Mastery,  great skill
 दिव्यास्त्रगुणसंपन्नः परं धर्मं गतो युधि Rām.*
  3.31.15. -र्मम् A virtuous deed. Comp.
   -अक्षरम् (pl. ) holy mantras
 a formula of faith
 धर्माक्षराण्युदाहरामि Mk.*
  8.45-46. -अङ्गः (-ङ्गा f.
 ) the Indian crane. -अधर्मौm.  (du. ) right and wrong,  religion and irreligion
 धर्माधर्मौ सपदि गलितौ पुण्यपापे विशीर्णे. ˚विद् m.
  a Mīmāṁsaka who knows the right and wrong course of action. 

अधिकरणम् administration of the laws.

a court of justice. (-णः) a judge. -अधिकरणिकः,  -अधिकारिन्m.  a judge,  magistrate,  any judicial functionary.-अधिकरणिन् m.
  a judge,  magistrate.

अधिकारः superintendence of religious affairs
 Ś1.

administration of justice.

the office of a judge. -अधि- ष्ठानम् a court of justice.

अध्यक्षः a judge.

an epithet of Viṣṇu. -अनुष्ठानम् acting according to religion,  virtuous or moral conduct. -अनुसारः conformity to virtue or justice. -अपेत a.
  deviating from virtue,  wicked,  immoral,  irreligious. (-तम्) vice,  immorality,  injustice. -अयनम् course of law,  law-suit. -अरण्यम् a sacred or penance grove,  a wood inhabited by ascetics
 धर्मारण्यं प्रविशति गजः Śi.*
  1.32. -अर्थौः religious merit and wealth
 धर्मार्थौ यत्र न स्याताम् Ms.*
  2.112.-अर्थम् ind.
 

for religious purposes.

justly,  according to justice or right. -अलीक a.
  having a false character. -अस्तिकायः (with Jainas) the category or predicament of virtue
 cf.
   अस्तिकाय. -अहन् Yesterday.-आगमः a religious statute,  lawbook.

आचार्यः a religious teacher.

a teacher of law or customs.-आत्मजः an epithet of Yudhiṣṭhira q. v.  -आत्मता religiousmindedness
 justice,  virtue. -आत्मन् a.
  just righteous,  pious,  virtuous. (m.  ) a saint,  a pious man. -आश्रय,  -आश्रित a.
  righteous,  virtuous
 धर्माश्रयं पापिनः (निन्दन्ति) Pt.*
  1.415. -आसनम् the throne of justice,  judgmentseat,  tribunal
 न संभावितमद्य धर्मासनमध्यासितुम् Ś.*
  6
 धर्मासनाद्विशति वासगृहं नरेन्द्रः U.*
  1.7. -इन्द्रः,  -ईशः an epithet of Yama
 पितॄणामिव धर्मेन्द्रः Mb.
 *  7.6.6. -ईप्सुa.  wishing to gain religious merit
 Ms.*
  1.127. -उत्तरa.  'rich in virtue, ' chiefly characterized by justice,  eminently just and impartial
 धर्मोत्तरं मध्यममाश्रयन्ते R.*
  13.7. -उपचायिन् a.
  religious
 यच्च वः प्रेक्षमाणानां सर्व- धर्मोपचायिनाम् Mb.
 *  5.137.16.

उपदेशः instruction in law or duty,  religious or moral instruction.  आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्केणानुसंधत्ते स धर्मं वेद नेतरः ॥ Ms.*
  12.16.

the collective body of laws.

उपदेशकः a teacher of the law.

a spiritual teacher,  a Guru. -कथकः an expounder of law. -कर्मन्n. , 

कार्यम्,  क्रिया any act of duty or religion,  any moral or religious observance,  a religious act or rite.

virtuous conduct. -कथादरिद्रः the Kali age. -कामa. 

devoted to virtue.

observing duty or right.

कायः an epithet of Buddha. 

a Jaina saint.-कारणम् Cause of virtue.

कीलः a grant,  royal edict or decree.

husband. -कृत् a.
  observing duty,  acting justly. (m.  )

N.
  of Viṣṇu.

a pious man.  धर्मा- धर्मविहीनो$पि धर्ममर्यादास्थापनार्थं धर्ममेव करोतीति धर्मकृत् Bhāg.-केतुः an epithet of Buddha.  -कोशः,  -षः the collective body of laws or duties
 धर्मकोषस्य गुप्तये Ms.*
  1.99. -क्रिया,  -कृत्यम् any act of religion,  any moral or religious rite.

क्षेत्रम् Bhāratavarṣa (the land of religion).

N.
  of a plain near Delhi,  the scene of the great battle between the Kauravas and Pāṇḍavas
 धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः Bg.*
  1.1. (-त्रः) a virtuous or pious man.  -गुप्त a.
  observing and protecting religion.  (-प्तः) N.
  of Viṣṇu. -ग्रन्थः a sacred work or scripture. -घटः a jar of fragrant water offered daily (to a Brāhmaṇa) in the month of Vaiśākha
 एष धर्मघटो दत्तो ब्रह्माविष्णुशिवात्मकः । अस्य प्रदानात् सफला मम सन्तु मनोरथाः ॥ -घ्न a.
  immoral,  unlawful.

चक्रः The wheel or range of the law
 Bhddh. Jain. 

a Buddha.  ˚मृत् m.
  a Buddha or Jaina. -चरणम्,  -चर्या observance of the law,  performance of religious duties
 शिवेन भर्त्रा सह धर्मचर्या कार्या त्वया मुक्तविचारयेति Ku.*
  7.83
 वयसि प्रथमे,  मतौ चलायां बहुदोषां हि वदन्ति धर्मचर्याम् Bu. Ch.5.3. चारिन् a.
  practising virtue,  observing the law,  virtuous,  righteous
 स चेत्स्वयं कर्मसु धर्मचारिणां त्वमन्त- रायो भवसि R.*
  3.45. (m.  ) an ascetic.

चारिणी a wife.

a chaste or virtuous wife. cf.
   सह˚
 इयं चोर्वशी यावदायुस्तव सहधर्मचारिणी भवत्विति V.*
  5.19/2. -चिन्तक a.
 

studying or familiar with duty.

reflecting on the law. -चिन्तनम्,  चिन्ता study of virtue,  consideration of moral duties,  moral reflection.  -च्छलः fraudulent transgression of law or duty.

जः 'duly or lawfully born',  a legitimate son
 cf.
   Ms.*
  9.17.

N.
  of युधिष्ठिर
 Mb.
 *  15.1.44. -जन्मन् m.
  N.
  of युधिष्ठिर. -जिज्ञासा inquiry into religion or the proper course of conduct
 अथातो धर्मजिज्ञासा Jaimini's Sūtra.  -जीवन a.
  one who acts according to the rules of his caste or fulfils prescribed duties. (-नः) a Brāhmaṇa who maintains himself by assisting other men in the performance of their religious rites
 यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः Ms.*
  9.273.-ज्ञ a.
 

knowing what is right,  conversant with civil or religious law
 Ms.*
  7.141
8.179
1.127.

just,  righteous,  pious. -त्यागः abandoning one's religion,  apostacy. -दक्षिणा a fee for instruction in the law.-दानम् a charitable gift (made without any self-interest.) पात्रेभ्यो दीयते नित्यमनपेक्ष्य प्रयोजनम् । केवलं धर्मबुद्ध्या यद् धर्मदानं प्रचक्षते ॥ Ms.*
  3.262. -दुघा a cow milked for religious purposes only. -द्रवी N.
  of the Ganges. -दाराm.  (pl. ) a lawful wife
 स्त्रीणां भर्ता धर्मदाराश्च पुंसाम् Māl.
  6.18. -द्रुह् a.
  voilating the law or right
 निसर्गेण स धर्मस्य गोप्ता धर्मद्रुहो वयम् Mv.*
  2.7. -द्रोहिन् m.
  a demon. -धातुः an epithet of Buddha.  -ध्वजः -ध्वजिन् m.
  a religious hypocrite,  an impostor
 Bhāg.*
  3.32.39.-नन्दनः an epithet of युधिष्ठिर. -नाथः a legal protector,  rightful master. -नाभः an epithet of Viṣṇu. -निबन्धिन्a.  pious,  holy. -निवेशः religious devotion.  -निष्ठ a.
  devoted to religion or virtue
 श्रीमन्तः पान्तु पृथ्वीं प्रशमित- रिपवो धर्मनिष्ठाश्च भूपाः Mk.*
  1.61. -निष्पत्तिः f.
 

discharge or fulfilment of duty.

moral or religious observance
-पत्नी a lawful wife
 R.*
  2.2, 2, 72
8.7
 Y.*
  2.128.-पथः the way of virtue,  a virtuous course of conduct.-पर a.
  religious-minded,  pious,  righteous. -परिणामः rise of righteous conduct in the heart (Jainism)
 cf.
   also एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः Yogadarśana.  -पाठकः a teacher of civil or religious law
 Ms.*
  12.111. -पालः 'protector of the law',  said metaphorically of (दण्ड) 'punishment or chastisement',  or 'sword'. -पाडा transgressing the law,  an offence against law.

पुत्रः a lawful son,  a son begotten from a sense of duty and not from mere lust or sensual pleasure.

an epithet of युधिष्ठिर.

any one regarded as a son for religious purposes,  a spiritual son.  -प्रचारः (fig. ) sword. -प्रतिरूपकः a counterfeit of virtue
 Ms.*
  11.9. -प्रधान a.
  eminent in piety
 धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् Ms.*
  4.243. -प्रवक्तृ m.
 

an expounder of the law,  a legal adviser.

a religious teacher,  preacher.

प्रवचनम् the science of duty
 U.*
  5.23.

expounding the law. (-नः) an epithet of Buddha. -प्रेक्ष्य a.
  religious or virtuous (धर्मदृष्टि)
 Rām.*
  2.85.16.

बाणिजिकः,  वाणिजिकः one who tries to make profit out of his virtue like a merchant.

one who performs religious rites with a view to reward,  like a merchant dealing in transactions for profit. -बाह्यः a.
  contrary to religion or what is right.

भगिनी a lawful sister.

a daughter of the spiritual preceptor.

a spiritual sister,  any one regarded as a sister or discharging the same religious duties एतस्मिन्विहारे मम धर्मभगिनी तिष्ठति Mk.*
  8.46/47. -भागिनी a virtuous wife. -भाणकः a lecturer or public reader who reads and explains to audiences sacred books like the Bhārata,  Bhāgavata,  &c.
  -भिक्षुकः a mendicant from virtuous motives
 Ms.*
  11.2. -भृत् m.
 

'a preserver or defender of justice, ' a king.

a virtuous person.  -भ्रातृ m.
 

a fellow religious student,  a spiritual brother.

any one regarded as a brother from discharging the same religious duties. वानप्रस्थयतिब्रह्मचारिणां रिक्थभागिनः । क्रमेणाचार्यसच्छिष्य- धर्मभ्रात्रेकतीर्थिनः ॥ Y.*
  2.137. -महामात्रः a minister of religion,  a minister in charge of religious affairs. -मूलम् the foundation of civil or religious law,  the Vedas.-मेघः a particular Samādhi. -युगम् the Kṛita age
 अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता । महीमनुचचारैका सुलभा नाम भिक्षुकी Mb.
 *  12.32.7. -यूपः,  -योनिः an epithet of Viṣṇu. -रति a.
  'delighting in virtue or justice',  righteous,  pious,  just
 तस्य धर्मरतेरासीद् वृद्धत्वं जरसा विना R.*
  1.23. -रत्नम् N.
  of a Jaina स्मृतिग्रन्थ prepared by Jīmūtavāhana.  -राज् m.
   an epithet of Yama. -राज a.
  धर्मशील q. v. 
 धर्मराजेन जनकेन महात्मना (विदेहान् रक्षितान्) Mb.
 *  12.325 19. -राजः an epithet of

Yama. 

Jina. 

युधिष्ठिर.

a king. -राजन् m.
  N.
  of युधिष्ठिर.-राजिका a monument,  a stūpa (Sārnāth Inscrip. of Mahīpāla
 Ind. Ant. Vol.14,  p.14.) -रोधिन् a.
 

opposed to law,  illegal,  unlawful.

immoral.

लक्षणम् the essential mark of law.

the Vedas. (-णा) the Mīmāṁsā philosophy.

लोपः irreligion,  immorality.

violation of duty
 धर्मलोपभयाद्राज्ञीमृतुस्नातामिमां स्मरन् R.*
  1.76. -वत्सल a.
  loving piety or duty. -वर्तिन् a.
  just,  virtuous. -वर्धनः an epithet of Śiva.  -वादः discussion about law or duty,  religious controversy
 अनुकल्पः परो धर्मो धर्मवादैस्तु केवलम् Mb.
 *  12.165.15.

वासरः the day of full moon. 

yesterday.

वाहनः an epithet of Śiva. 

a buffalo (being the vehicle of Yama). -विद्a.  familiar with the law (civil or religious). ˚उत्तमः N.
  of Viṣṇu. -विद्या knowledge of the law or right. -विधिः a legal precept or injunction
 एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः Ms.*
  1.131. -विप्लवः violation of duty,  immorality.

विवेचनम् judicial investigation
 यस्य शूद्रस्तु कुरुते राज्ञो धर्मविवेचनम् । तस्य सीदति तद्राष्ट्रं पङ्के गौरिव पश्यतः ॥ Ms.*
  8.21.

dissertation on duty. -वीरः (in Rhet.
 ) the sentiment of heroism arising out of virtue or piety,  the sentiment of chivalrous piety
 the following instance is given in R. G.: सपदि विलयमेतु राज्यलक्ष्मीरुपरि पतन्त्वथवा कृपाणधाराः । अपहरतुतरां शिरः कृतान्तो मम तु मतिर्न मनागपैतु धर्मात् ॥ स च दानधर्मयुद्धैर्दयया च समन्वितश्चतुर्धा स्यात् S. D. -वृद्धa.  advanced in virtue or piety
 न धर्मवृद्धेषु वयः समीक्ष्यते Ku.*
  5.16. -वैतंसिकः one who gives away money unlawfully acquired in the hope of appearing generous.-व्यवस्था m.
  judicial decision,  decisive sentence.

शाला a court of justice,  tribunal.

any charitabla institution.  -शासनम्,  शास्त्रम् a code of laws,  jurisprudence
 न धर्मशास्त्रं पठतीति कारणम् H.*
  1.17
 Y.*
  1.5. [मनुर्यमो वसिष्ठो$त्रिः दक्षो विष्णुस्तथाङ्गिराः । उशना वाक्पतिर्व्यास आपस्तम्बो$ थ गौतमः ॥ कात्यायनो नारदश्च याज्ञवल्क्यः पराशरः । संवर्तश्चैव शङ्खश्च हारीतो लिखितस्तथा ॥ एतैर्यानि प्रणीतानि धर्मशास्त्राणि वै पुरा । तान्येवातिप्रमाणानि न हन्तव्यानि हेतुभिः ॥] -शील a.
  just,  pious,  virtuous. -शुद्धिः a correct knowledge of the law
 प्रत्यक्षं चानुमानं च शास्त्रं च विविधागमम् । त्रयं सुविदितं कार्यं धर्मशुद्धिमभीप्सता ॥ Ms.*
  12.15. -संहिता a code of laws (especially compiled by sages like Manu,  Yājñavalkya,  &c.
 ).

संगः attachmet to justice or virtue.

hypocrisy.

संगीतिः discussion about law.

(with Buddhists) a council. -सभा a court of justice.-समयः a legal obligation
 यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः Ms.*
  9.273. -सहायः a partner or companion in the discharge of religious duties. -सूः m.
  the fork-tailed shrike. -सूत्रम् a book on पूर्वमीमांसा written by Jaimini.-सेतुः an epithet of Śiva.  -सेवनम् fulfilment of duties.-स्थः a judge
 धर्मस्थः कारणैरेतैर्हीनं तमिति निर्दिशेत् Ms.*
  8.57.-स्थीय a.
  Concerning law
 धर्मस्थीयं तृतीयं प्रकरणम् Kau. A.
 3. -स्वामिन् m.
  an epithet of Buddha. 

Apte 1890

English

 धर्मः [ध्रियते लोकोऽनेन,  धरति लोकं वा धृ-मन्
 cf. Uṇ. 1. 137] 1 Religion the customary observances of a caste sect,  &c. 
2 Law,  usage,  practice custom,  ordinance,  statute. 
3 Religious or moral merit,  virtue,  righteousness,  good works (regarded as one of the four ends of human existence)
 Ku. 5. 38 and see त्रिवर्ग also
 एक एव सुहृद्धर्मो निधनेऽप्यनुयाति यः H. 1. 65. 
4 Duty,  prescribed course of conduct
 षष्ठांशवृत्तेरपि धर्म एषः Ś. 5. 4
 Ms. 1. 114. 
5 Right,  justice,  equity,  impartiality. 
6 Piety,  propriety,  decorum. 
7 Morality,  ethics. 
8 Nature,  disposition,  character
 Māl. 1. 6
 प्राणि°,  जीव°. 
9 An essential quality,  peculiarity,  characteristic property,  (peculiar) attribute
 वदंति वर्ण्यावर्ण्यानां धर्मैक्यं दीपकं बुधाः Chandr. 5. 45
 Pt. 1. 304. 
10 Manner,  resemblance,  likeness. 
11 A sacrifice. 
12 Good company,  associating with the virtuous. 
13 Devotion,  religious abstraction. 
14 Manner,  mode. 
15 An Upaniṣad q. v. 
16 N. of Yudhiṣṭhira,  the eldest Pāṇḍava. 
17 N. of Yama,  the god of death. 
18 A bow. 
19 A drinker of Soma juice. 
20 (In astrol.) N. of the ninth lunar mansion. 
21 An Arhat of the Jainas. 
22 The soul. 
Comp. 
अंगः (
गा f.) the Indian crane. 
अधर्मौ (m. du.) right and wrong,  religion and irreligion. °विद् m. a Mīmāṃsaka who knows the right and wrong course of action. 
अधिकरणं {1} administration of the laws. {2} a court of justice. (
णः) a judge. 
अधिकरणिकः,  
अधिकारिन् m. a judge,  magistrate,  any judicial functionary. 
अधिकरणिन् m. a judge,  magistrate. 
अधिकारः {1} superintendence of religious affairs
 Ś. 1. {2} administration of justice. {3} the office of a judge. 
अधिष्ठानं a court of justice. 
अध्यक्षः {1} a judge. {2} an epithet of Viṣṇu. 
अनुष्ठानं acting according to religion,  virtuous or moral conduct. 
अनुसारः conformity to virtue or justice. 
अपेत a. deviating from virtue,  wicked,  immoral,  irreligious. (
तं) vice,  immorality,  injustice. 
अरण्यं a sacred or penance grove,  a wood inhabited by ascetics
 धर्मारण्यं प्रविशति गजः Ś. 1. 33. 
अर्थं ind. {1} for religious purposes. {2} justly,  according to justice or right. 
अलीक a. having a false character. 
आगमः a religious statute,  lawbook. 
आचार्यः {1} a religious teacher. {2} a teacher of law or customs. 
आत्मजः an epithet of Yudhiṣṭhira q. v. 
आत्मन् a. just,  righteous,  pious,  virtuous. (
m.) a saint,  a pious man. 
आश्रय,  
आश्रित a. righteous,  virtuous
 Pt. 1. 415. 
आसनं the throne of justice,  judgment-seat,  tribunal
 न संभावितमद्य धर्मासनमध्यासितुं Ś. 6
 धर्मासनाद्विशति वासगृहं नरेंद्रः U. 1. 7. 
अस्तिकायः (with Jainas) the category or predicament of virtue
 cf. अस्तिकाय. 
इंद्रः an epithet of Yudhishṭhira. 
ईशः an epithet of Yama. 
उत्तर a. ‘rich in virtue’,  chiefly characterized by justice,  eminently just and impartial
 धर्मोत्तरं मध्यममाश्रयंते R. 13. 7. 
उपदेशः {1} instruction in law or duty,  religious or moral instruction. {2} the collective body of laws. 
उपदेशकः {1} a teacher of the law. {2} a spiritual teacher,  a Guru. 
कथकः an expounder of law. 
कर्मन् n.,  
कार्यं,  
क्रिया {1} any act of duty or religion,  any moral or religious observance,  a religious act or rite. {2} virtuous conduct. 
कथादरिद्रः the Kali age. 
काम a. {1} devoted to virtue. {2} observing duty or right. 
कायः {1} an epithet of Buddha. {2} a Jaina saint. 
कीलः a grant,  royal edict or decree. 
कृत् a. observing duty,  acting justly. (
m.) {1} N. of Viṣṇu. {2} a pious man. 
केतुः an epithet of Buddha. 
कोशः,  
षः the collective body of laws or duties
 धर्मकोषस्य गुप्तये Ms. 1. 99. 
क्रिया,  
कृत्यं any act of religion,  any moral or religious rite. 
क्षेत्रं {1} Bharatavarṣa (the land of religion). {2} N. of a plain near Delhi,  the scene of the great battle between the Kauravas and Pāṇḍavas
 धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः Bg. 1. 1. (
त्रः) a virtuous or pious man. 
गुप्त a. observing and protecting religion. (
प्तं) N. of Viṣṇu. 
ग्रंथः a sacred work or scripture. 
घटः a jar of fragrant water offered daily (to a Brāhmaṇa) in the month of Vaiśākha. 
घ्न a. immoral,  unlawful. 
चक्रः a Buddha. °भृत् m. a Buddha or Jaina. 
चरणं,  
चर्या observance of the law,  performance of religious duties
 Ku. 7. 83. 
चारिन् a. practising virtue,  observing the law,  virtuous,  righteous
 R. 3. 45. (
m.) an ascetic. 
चारिणी {1} a wife. {2} a chaste or virtuous wife. 
चिंतक a. {1} studying or familiar with duty. {2} reflecting on the law. 
चिंतनं,  
चिंता study of virtue,  consideration,  of moral duties,  moral reflection. 
जः {1} ‘duly or lawfully born’,  a legitimate son
 cf. Ms. 9. 107. {2} N. of युधिष्ठिर. 
जन्मन् m. N. of युधिष्ठिर. 
जिज्ञासा inquiry into religion or the proper course of conduct
 अथातो धर्मजिज्ञासा Jaimini's Sūtra. 
जीवन a. one who acts according to the rules of his caste or fulfils prescribed duties. (
नः) a Brāhmaṇa who maintains himself by assisting other men in the performance of their religious rites. 
ज्ञ a. {1} knowing what is right,  conversant with civil or religious law
 Ms. 7. 141,  8. 179,  10. 127. {2} just,  righteous,  pious. 
त्यागः abandoning one's religion,  apostacy. 
दानं a charitable gift (made without any self-interest.) 
दुघा a cow milked for religious purposes only. 
द्रवी N. of the Ganges. 
दाराः (m. pl.) a lawful wife
 स्त्रीणां भर्ता धर्मदाराश्च पुंसां Māl. 6. 18. 
द्रोहिन् m. a demon. 
धातुः an epithet of Buddha. 
ध्वजः,  
ध्वजिन् m. a religious hypocrite,  an impostor. 
नंदनः an epithet of युधिष्ठिर. 
नाथः a legal protector,  rightful master. 
नाभः an epithet of Viṣṇu. 
निबंधिन् a. pious,  holy. 
निवेशः religious devotion. 
निष्पत्तिः f. {1} discharge or fulfilment of duty. {2} moral or religious observance. 
पत्नी a lawful wife
 R. 2. 2,  20,  72
 8. 7
 Y. 2. 128. 
पथः the way of virtue,  a virtuous course of conduct. 
पर a. religiously-minded,  pious,  righteous. 
पाठकः a teacher of civil or religious law. 
पालः ‘protector of the law, ’ said metaphorically of (दंड) ‘punishment or chastisement, ’ or ‘sword’. 
पीडा transgressing the law,  an offence against law. 
पुत्रः {1} a lawful son,  a son begotten from a sense of duty and not from mere lust or sensual pleasure. {2} an epithet of युधिष्ठिर. {3} any one regarded as a son for religious purposes,  a spiritual son. 
प्रवक्तृ m. {1} an expounder of the law,  a legal adviser. {2} a religious teacher,  preacher. 
प्रवचनं {1} the science of duty
 U. 5. 23. {2} expounding the law. (
नः) an epithet of Buddha. 
बाणिजिकः,  
वाणिजिकः {1} one who tries to make profit out of his virtue like a merchant. {2} one who performs religious rites with a view to reward,  like a merchant dealing in transactions for profit. 
भगिनी {1} a lawful sister. {2} a daughter of the spiritual preceptor. {3} a spiritual sister,  any one regarded as a sister from discharging the same religious duties. 
भागिनी a virtuous wife. 
भाणकः a lecturer or public reader who reads and explains to audiences sacred books like the Bhārata,  Bhāgavata,  &c. 
भिक्षुकः a mendicant from virtuous motives. 
भृत् m. {1} ‘a preserver or defender of justice, ’ a king. {2} a virtuous person. 
भ्रातृ m. {1} a fellow religious student,  a spiritual brother. {2} any one regarded as a brother from discharging the same religious duties. 
महामात्रः a minister of religion,  a minister in charge of religious affairs. 
मूलं the foundation of civil or religious law,  the Vedas. 
युगं the Kṛta age. 
यूपः an epithet of Viṣṇu. 
रति a. ‘delighting in virtue or justice’,  righteous,  pious,  just
 R. 1. 23. 
राज् m. an epithet of Yama. 
राजः an epithet of {1} Yama. {2} Jina. {3} युधिष्ठिर. {4} a king. 
राजन् m. N. of युधिष्ठिर. 
रोधिन् a. {1} opposed to law,  illegal' unlawful. {2} immoral. 
लक्षणं {1} the essential mark of law. {2} the Vedas. (
णा) the Mīmāṃsā philosophy. 
लोपः {1} irreligion,  immorality. {2} violation of duty
 R. 1. 76. 
वत्सल a. loving piety or duty. 
वर्तिन् a just,  virtuous. 
वर्धनः an epithet of Śiva. 
वादः discussion about law or duty,  religious controversy. 
वासरः the day of full moon. 
वाहनः {1} an epithet of Śiva. {2} a buffalo (being the vehicle of Yama). 
विद् a. familiar with the law (civil or religious). °उत्तमः N. of Viṣṇu. 
विद्या knowledge of the law or right. 
विधिः a legal precept or injunction. 
विप्लवः violation of duty,  immorality. 
विवेचनं {1} judicial investigation. {2} dissertation on duty. 
वीरः (in Rhet.) the sentiment of heroism arising out of virtue or piety,  the sentiment of chivalrous piety
 the following instance is given in R. G.: 
सपदि विलयमेतु राज्यलक्ष्मीरुपरि पतंत्वथवा कृपाणधाराः । अपहरतुतरां शिरः कृतांतो मम तु मतिर्न मनागपैतु धर्मात् ॥. 
वृद्ध a. advanced in virtue or piety
 Ku. 5. 16. 
वैतंसिकः one who gives away money unlawfully acquired in the hope of appearing generous. 
शाला {1} a court of justice,  tribunal. {2} any charitable institution. 
शासनं,  
शास्त्रं a code of laws,  jurisprudence
 H. 1. 17
 Y. 1. 5. 
शील a. just,  pious,  virtuous. 
संहिता a code of laws (especially compiled by sages like Manu,  Yājṇavalkya,  &c.). 
संगः {1} attachment to justice or virtue. {2} hypocrisy. 
संगीतिः {1} discussion about law. {2} (with Buddhists) a council. 
सभा a court of justice. 
सहायः a partner or companion in the discharge of religious duties. 
सूः m. the fork-tailed shrike. 
सेतुः an epithet of Śiva. 
स्थः a judge. 
स्वामिन् m. an epithet of Buddha. 

Monier Williams Cologne

English

 1. ध॑र्म m.
  (rarely n.
  g. अर्धर्चादि
 the older form of the RV.
   is ध॑र्मन्,  q.v.) that which is established or firm,  steadfast decree,  statute,  ordinance,  law

 usage,  practice,  customary observance or prescribed conduct,  duty

 right,  justice (often as a synonym of punishment)

 virtue,  morality,  religion,  religious merit,  good works (ध॑र्मेण ind.
  or °मात् ind.
  according to right or rule,  rightly,  justly,  according to the nature of anything
 cf.
   below
 °मेस्थित mfn.
   holding to the law,  doing one's duty),  AV.
   &c.
   &c.
  

 Law or Justice personified (as Indra,  ŚBr.
   &c.
  
 as Yama,  MBh.
  
 as born from the right breast of Yama and father of Śama,  Kāma and Harṣa,  ib.
 as Viṣṇu,  Hariv.
 
 as Prajā-pati and son-in-law of Dakṣa,  Hariv.
 
 Mn.
   &c.
  
 as one of the attendants of the Sun,  L.
 
 as a Bull,  Mn.
   viii,  16
 as a Dove,  Kathās.
  vii,  89,  &c.
  )

 the law or doctrine of Buddhism (as distinguished from the सङ्घ or monastic order,  MWB.
  70)

 the ethical precepts of Buddhism (or the principal धर्म called सूत्र,  as distinguished from the अभि-धर्म or ‘further dharma’ and from the विनय or ‘discipline’,  these three constituting the canon of Southern B°,  MWB.
  61)

 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, ib. 69)

 nature,  character,  peculiar condition or essential quality,  property,  mark,  peculiarity (=  स्व-भाव,  L.
 
 cf.
   दश-ध्°अर्म-गत,  ŚBr.
   &c.
   &c.
  
 उपमानोपमेययोर् ध्°,  the tertium comparationis,  Pāṇ.
  ii,  1,  55,  Sch.)

 a partic.  ceremony,  MBh.
   xiv,  2623

 sacrifice,  L.
 

 the ninth mansion,  Var.
 

 an Upaniṣad,  L.
 

 associating with the virtuous,  L.
 

 religious abstraction,  devotion,  L.
 

 =
  उपमा,  L.
  (cf.   above)

 a bow,  Dharmaś.
 

 a thing,  Sukh.
  i

 a Soma-drinker,  L.
 

 N.
  of the 15th Arhat of the present Ava-sarpiṇī,  L.
 

 of a son of Anu and father of Ghṛta,  Hariv.
 

 of a s° of Gāndhāra and f° of Dhṛta,  Pur.
 

 of a s° of Haihaya and f° of Netra,  BhP.
  

 of a s° of Pṛthu-śravas and of Uśanas,  ib.

 of a s° of Su-vrata,  VP.
   (cf.   धर्म-सूत्र)

 of a s° of Dīrgha-tapas,  VāyuP.
  

 of a king of Kaśmīra,  Rāj.
  iv,  678

 of another man,  ib. vii,  85

 of a lexicographer &c.
   (also -पण्डित,  -भट्ट and -शास्त्रिन्),  Cat.
 

 धर्म [cf.   Lat.
  firmus,  Lith.
  dermė́.]

 2. धर्म Nom.
   P.
  °मति,  to become,  law,  Vop.
  

 3. ध॑र्म in comp.  for °मन्,  q.v.

 धर्म a See p.
  510,  col. 3.

Monier Williams 1872

English

 1. धर्म,  अस्,  अम्,  m. n. (rarely n.
 the older
form which occurs in the Ṛg-veda is धर्मन्,  q. v.
for 2. धर्म 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 धर्म 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 (= योग)
 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
 धर्मात् or धर्मेण, 
ind. according to right,  rightly,  justly,  according to
rule,  according to the nature of anything.
—धर्-
म-कथक,  अस्,  m. a propounder of the law.
—धर्म-कथा,  f. a discourse upon law,  &c.
—धर्म-कर्मन्,  अ,  n. a work of duty or piety
any virtuous or pious action.
—धर्म-काम,  अस्, 
आ,  अम्,  loving justice,  observing right or duty
 (अस्), 
m.,  N. of a son of the demon Pāpīyas
 of a god of
the Bodhi tree.
—धर्म-कामार्थ-सम्बद्ध
(°म-अर्°),  अस्,  आ,  अम्,  joined with or containing
virtue,  pleasure,  and wealth.
—धर्म-काय,  अस्,  m.
‘the body of law or of abstract existence, ’ epithet of one
of the three bodies of a Buddha
 (अस्),  m. a Buddha
a Jina or Jaina saint
 an epithet of Avalokiteśvara.
—धर्म-कार,  अस्,  m. a doer or observer of the
law
 N. of a person.
—धर्म-कारण,  अम्,  n.
cause of virtue.
—धर्म-कार्य,  अम्,  n. any act of
duty or religion (as digging a well,  building a temple, 
&c.)
 pious act,  good work,  virtuous conduct.
—धर्-
म-कीर्त्ति,  इस्,  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.
—धर्म-
कील,  अस्,  m. royal edict or order,  decree,  grant.
—धर्म-कीलक,  अस्,  m. the command of a
Brāhman.
—धर्म-कूप,  अस्,  m. ‘the holy well, ’
N. of a Tīrtha.
—१। धर्म-कृत्,  त्,  त्,  त् (for 2.
see under धर्मन्),  fulfilling duty,  one who acts
justly or practises virtue.
—धर्म-कृत्य,  अम्,  n.
fulfilment of duty,  virtue
 any moral or religious
observance.
—धर्म-केतु,  उस्,  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.
—धर्म-कोश or धर्म-कोष,  अस्, 
m. the treasury of law or duties
 the collective body
of laws or duties.
—धर्मकोश-व्याख्या,  f. ‘the
explanation of the treasury of law, ’ N. of a Buddhist
work.
—धर्म-क्रिया,  f. observance of duties, 
acting according to law,  righteous conduct,  any reli-
gious act or pious work.
—धर्म-क्षेत्र,  अम्,  n.
the department or province of the law
 a plain in
the north-west of India near Delhi (the scene of the
great battle between the Kurus and Pāṇḍus,  com-
monly called Kuru-kṣetra)
 (अस्),  m. a man of piety
and virtue.
—धर्म-गञ्ज,  अस्,  m. ‘treasury of
law or religion, ’ N. of a library.
—धर्म-गवेष, 
अस्,  m. ‘seeking virtue &c., ’ N. of a man.
—धर्-
म-गहनाभ्युद्गत-राज (°न-अभ्°),  अस्,  m.
‘a prince who has threaded the labyrinth of the
law, ’ N. of a Buddha.
—धर्म-गुप्त,  अस्,  m.
‘protected by the law, ’ N. of several persons
 (आस्),  m.
pl.,  N. of a Buddhist school.
—धर्मगुप्त-मिश्र, 
अस्,  m.,  N. of an author mentioned in the Saṅkṣepa-
śaṅkara-jaya by Mādhava.
—धर्म-ग्रन्थ,  अस्, 
m. book of the law,  sacred scriptures.
—धर्म-ग्र-
हण,  अम्,  n. observance of moral or religious precepts, 
accepting or following the law.
—धर्म-घट,  अस्, 
m. a jar of fragrant water offered daily in the month
Vaiśākha.
—धर्म-घ्न,  अस्,  ई,  अम्,  ‘destroying
law or right, ’ contrary to law or duty,  immoral, 
unlawful
 (अस्),  m. (?),  the plant Terminalia Belle-
rica (so called because the seeds are used as dice).
—धर्म-चक्र,  अम्,  n. ‘the wheel or circle of
religion or law, ’ (an expression used to denote the
vast range of Dharma)
 a kind of mythical weapon
(अस्),  m. ‘having the wheel of Dharma, ’ a Buddha.
—धर्मचक्र-भृत्,  त्,  m. ‘holding the wheel
of Dharma, ’ a Buddha or Jaina.
—धर्म-चरण, 
अम्,  n. or धर्म-चर्या,  f. observance of the law, 
performance of duty.
—धर्म-चारिन्,  ई,  इणी,  इ, 
observing the law,  fulfilling one's duties,  practising
virtue,  virtuous,  dutiful,  moral
 (ई),  m.,  N. of a
Buddhist deity
 epithet of Śiva
 (इणी),  f. a female
helpmate in the fulfilment of duties,  especially a
wife,  an honest wife,  a virtuous woman.
—धर्म-
चिन्तक,  अस्,  आ,  अम्,  reflecting on the law,  studying
duty,  familiar with it.
—धर्म-चिन्तन,  अम्,  n.
or धर्म-चिन्ता,  f. pondering on the law or duty, 
study of virtue,  consideration of moral duties,  virtuous
reflection.
—धर्म-चिन्ति,  इस्,  इस्,  इ,  reflecting on
the law or duty
 an epithet of Śākya-muni
 (perhaps
wrongly for धर्म-चिन्तिन्।)
—धर्म-ज,  अस्,  आ, 
अम्,  produced by a sense of duty
 (अस्),  m. ‘son
of Dharma,  judge of the dead, ’ an epithet of Yudhi-
ṣṭhira.
—धर्म-जिज्ञासा,  f. ‘inquiry into the law, ’
N. of a Pariśiṣṭa ascribed to Kātyāyana.
—धर्म-
जीवन,  अस्,  आ,  अम्,  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.
—धर्म-ज्ञ,  अस्,  आ,  अम्,  knowing the law
or what is right,  knowing one's duty,  conversant with
virtue.
—धर्म-ज्ञान,  अम्,  n. knowledge of
moral,  legal,  and religious duty.
—धर्म-तत्त्व, 
अम्,  n.,  N. of a Mīmāṃsā work by Kamalākara.
—धर्मतत्त्व-विद्,  त्,  त्,  त्,  knowing the truths
of law or religion.
—धर्म-तस्,  ind. according to
law or to rule,  rightly,  justly,  religiously,  righteously, 
virtuously
 from a virtuous motive.
—धर्म-तीर्-
थ,  अम्,  n. ‘the holy Tīrtha, ’ N. of a sacred place
of pilgrimage.
—धर्म-त्याग,  अस्,  m. abandon-
ment of religion,  apostacy.
—धर्म-त्रात,  अस्,  m.
‘protected by the law, ’ N. of a Buddhist author.
—धर्म-त्व,  अम्,  n. religion,  virtue,  righteous-
ness,  morality,  piety
 inherent nature,  peculiar pro-
perty.
—धर्म-द,  अस्,  आ,  अम्,  giving or granting
virtue
 (अस्),  m.,  N. of one of the attendants of
Skanda.
—धर्म-दत्त,  अस्,  m. ‘given by religion, ’
N. of a writer on rhetoric.
—धर्म-दर्शन, 
अम्,  n. seeing or knowing duty or the law.
—धर्-
म-दान,  अम्,  n. a gift made from a sense of duty
(without regard to self-interest).
—धर्म-दार, 
आस्,  m. pl. a lawful wife
 [cf. धर्म-पत्नी।]
—धर्म-दास,  अस्,  m. ‘the slave of duty, ’ N. of
a poet,  author of the Vidagdha-mukha-maṇḍana.
—धर्म-दिन्ना,  f. ‘given by religion, ’ (दिन्न
in Pāli = दत्त),  N. of a female.
—धर्म-दीपिका, 
f.,  N. of a work.
—धर्म-दुघा,  f. a cow
milked for the fulfilment of religious duty.
—धर्-
म-दृढाभेद्य-सुनिलम्भ (°ढ-अभ्°),  अस्, 
m.,  N. of a king of the Garuḍas.
—धर्म-दृश्, 
क्,  क्,  क्,  seeing the right,  regarding piety.
—धर्म-
द्रवी,  f. ‘having law or virtue for its waters, ’ the
Ganges.
—धर्म-द्रोहिन्,  ई,  इणी,  इ,  violating the
law or right
 (ई),  m. a Rākṣasa.
—धर्म-द्वे-
षिन्,  ई,  m. the plant Terminalia Bellerica
 see
धर्म-घ्न.
—धर्म-धर,  अस्,  m. ‘sup-
porter of the law, ’ N. of a king of the Kin-naras.
—धर्म-धातु,  उस्,  m. ‘the element of law or
of existence, ’ one of the eighteen Dhātus of the
Buddhists
 a Buddha (‘whose Dhātu is Dharma’).
—धर्मधातु-वाग्-ईश्वर,  अस्,  m.,  N. of a deity.
—धर्म-धृत्,  त्,  त्,  त्,  Ved. observing the law.
—धर्म-धृष्,  क्,  m. (धृक् is also referred to
rt. धृ or to rt. दृह्),  ‘supporter of the law or
right, ’ N. of a son of Śva-phalka
 [cf. धर्म-भृत्।]
—धर्म-ध्वज,  अस्,  आ,  अम्,  ‘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
(अस्),  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.
—धर्म-ध्वजिन्,  ई,  इनी, 
इ,  ‘hoisting the flag or colours of religion, ’ a religious
hypocrite or impostor,  one who makes a livelihood
by assumed devotion.
—धर्म-नद,  अम्,  n.,  N.
of a sacred lake
 (according to a legend,  a meta-
morphosis of the god Dharma.)
—धर्म-नन्-
दन,  अस्,  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. धर्म-ज,  धर्म-पुत्र,  धर्म-
सुत।]
—धर्म-नन्दिन्,  ई,  m.,  N. of a Buddhist
who translated certain sacred writings into Chinese.
—धर्म-नाथ,  अस्,  m. legal protector,  rightful
lord.
—धर्म-नाभ,  अस्,  m. ‘the centre of the
law, ’ an epithet of Viṣṇu
 N. of a king.
—धर्-
म-निबन्ध,  अस्,  m. attachment to virtue or re-
ligion,  piety,  virtue.
—धर्म-निबन्धिन्,  ई,  इनी, 
इ,  pious,  attached to virtue,  engaged in religious
duties,  holy.
—धर्म-निवेश,  अस्,  m. religious
devotion.
—धर्म-निष्पत्ति,  इस्,  f. fulfilment or
discharge of duty,  moral or religious observance.
—धर्म-नेत्र,  अस्,  m. ‘law-eyed, ’ N. of a grand-
son of Dhṛta-rāṣṭra
 of a son of Taṃsu and father
of Dush-manta (Dushyanta).
—धर्म-पट्ट,  अस्, 
m. the band of law or duty.
—धर्म-पति,  इस्,  m., 
Ved. the lord or guardian of order and law.
—धर्-
म-पत्तन,  अम्,  n. ‘the city of the law, ’ epithet
of the city of Śrāvantī [cf. धर्म-पट्टन]
pepper.
—धर्म-पत्त्र,  अम्,  n. the plant Ficus
Glomerata.
—धर्म-पत्नी,  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.
—धर्म-पथ,  अस्,  m. the way of duty or
virtue,  virtuous course
 N. of a merchant.
—धर्-
म-पथिन्,  -पन्थास्,  m. the way of duty or virtue.
—धर्म-पर,  अस्,  आ,  अम्,  intent on virtue, 
devoted to duty
 pious,  righteous.
—धर्म-पा-
ठक,  अस्,  m. a teacher of law,  a lawyer.
—धर्म-
पाल,  अस्,  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.
—धर्म-पालक, 
अस्,  इका,  अम्,  observing the law,  dutiful.
—धर्म-
पाश,  अस्,  m. ‘the noose of the god of justice, ’ N. of
a mythical weapon.
—धर्म-पीठ,  ‘the seat of
law, ’ N. of a place in Vārāṇasī.
—धर्म-पीडा,  f.
an offence against the law,  transgressing the law or
right.
—धर्म-पुत्र,  अस्,  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
(औ),  m. du. epithet of the Ṛṣis Nara and Nārā-
yaṇa.
—धर्म-पुर,  अम्,  n. ‘the city of the
law, ’ N. of a town situated on the Narmadā river.
—धर्म-पुराण,  अम्,  n. ‘the Purāṇa of law, ’
N. of a work.
—धर्म-प्रचार,  अस्,  m. ‘the
course of law or right, ’ metaphorical expression for
‘a sword.’
—धर्म-प्रदीप,  अस्,  m. ‘light of the
law, ’ N. of a work composed by Dhanañ-jaya.
—धर्मप्रदीप-व्याख्यान,  अम्,  n. ‘the ex-
planation of the lamp of law, ’ N. of a commentary
to the preceding work.
—धर्म-प्रधान,  अस्, 
आ,  अम्,  eminent in piety.
—धर्म-प्रभास,  अस्, 
m. ‘illuminator of the law, ’ N. of a Buddha.
—धर्-
म-प्रवक्तृ,  ता,  m. a teacher or expounder of
the law.
—धर्म-प्रवचन,  अम्,  n. enuncia-
tion of the law,  the act of propounding the law.
—धर्म-प्रस्थ,  अस्,  m. ‘the table-land of the
god Dharma, ’ N. of a place.
—धर्म-प्रिय,  अस्, 
m. ‘a friend of the law, ’ N. of a Buddhist scholar.
—धर्म-बल,  अस्,  m. ‘the strength of law, ’ N. of
a man.
—धर्म-बाणिजिक,  अस्,  m. one who tries
to make a profit out of his virtue like a merchant.
—धर्म-बुद्धि,  इस्,  इस्,  इ,  virtuously-minded, 
virtuous
 (इस्),  m.,  N. of a king.
—धर्म-भ-
गिनी,  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. धर्म-भ्रातृ।]
—धर्म-भागिन्,  ई,  इनी,  इ,  possessed of religion
or virtue
 (इनी),  f. a virtuous wife.
—धर्म-भा-
णक,  अस्,  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.
—धर्-
म-भिक्षुक,  अस्,  m. a mendicant from virtuous
motives.
—धर्म-भीरुक,  अस्,  आ,  अम्,  tremblingly
alive to duty.
—धर्म-भृत्,  त्,  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.
—धर्म-भृत,  अस्,  m.,  N. of one of the sons
of the thirteenth Manu.
—धर्म-भ्रातृ,  ता, 
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. धर्म-भगिनी।]
—धर्म-मति,  इस्,  m. ‘virtuous-minded, ’ N. of a
prince
 of a god
 of the Bodhi tree.
—धर्म-
मय,  अस्,  ई,  अम्,  consisting of law or virtue,  made
up or replete with virtue,  moral,  righteous.
—धर्-
म-महामात्र,  अस्,  m. a minister in matters of
religion.
—धर्म-मात्र,  अस्,  आ,  अम्,  depending
only on custom.
—धर्म-मार्ग,  अस्,  m. the path
of virtue.
—धर्म-मित्र,  अस्,  m.,  N. of a Bud-
dhist.
—धर्म-मीमांसा-सङ्ग्रह,  अस्,  m. ‘an
abridgment of the inquiry into Dharma, ’ N. of a
Mīmāṃsā work by Kṛṣṇa-deva.
—धर्म-मूल, 
अम्,  n. the foundation of Hindū law and religion, 
the Vedas.
—धर्म-मेघा,  f.,  N. of one of the
ten Bhūmis with Buddhists.
—धर्म-युग,  अम्, 
n. ‘the age of religion, ’ the Kṛta-yuga.
—धर्म-
युज्,  क्,  क्,  क्,  righteous,  pious,  just.
—धर्म-रक्-
षिता,  f.,  N. of a female.
—धर्म-रति,  इस्,  इस्,  इ, 
‘delighting in justice or virtue, ’ N. of one of the sons
of the demon Pāpīyas.
—धर्म-रत्न,  अम्,  n.
‘gem of the law, ’ N. of a work.
—धर्म-रथ,  अस्, 
m. ‘whose chariot is dharma, ’ N. of a son of Sagara
of Divi-ratha.
—धर्म-राज्,  ट्,  m. ‘the king of
justice, ’ epithet of Yama
 of Yudhi-ṣṭhira
 of a
king of the herons,  son of Kaśyapa and an Apsaras.
—धर्म-राज,  अस्,  m. ‘king of justice, ’ an epi-
thet of Yama
 an epithet of Yudhi-ṣṭhira
 a king
in general
 a Buddha.
—धर्मराज-ता,  f. the rank
or title of Dharma-rāja.
—धर्मराज-दीक्षित, 
अस्,  m.,  N. of the author of the Vedānta-paribhāṣā.
—धर्म-राजन्,  आ,  m. ‘king of justice, ’ epithet
of Yudhi-ṣṭhira.
—धर्मराज-पुरोगम,  अस्, 
आ,  अम्,  having Yudhi-ṣṭhira for a leader
 headed
by Yudhi-ṣṭhira.
—धर्म-राजिका,  f. a Stūpa.
—धर्म-रुचि,  इस्,  m.,  N. of a god of the Bodhi
tree
 N. of a man.
—धर्म-रोधिन्,  ई,  इनी,  इ, 
opposed to law or virtue,  illegal,  immoral.
—धर्-
म-लक्षण,  अम्,  n. an essential mark or character-
istic of ethics or law,  as place,  time,  &c.
—धर्म-
लोप,  अस्,  m. irreligion.
—धर्म-वत्,  आन्,  अती,  अत्, 
endowed with virtue,  virtuous,  pious,  upright,  just, 
lawful
 accompanied by Dharma
 (अती),  f.,  N. of a
Mudrā
 N. of a queen.
—धर्म-वत्सल,  अस्,  आ, 
अम्,  tenderly alive to duty,  loving piety.
—धर्-
म-वर्तिन्,  ई,  इनी,  इ,  ‘abiding in duty, ’ righteous.
—धर्म-वर्धन,  अस्,  आ,  अम्,  ‘increasing right
or virtue, ’ an epithet of Śiva
 (अस्),  m.,  N. of a
king of Śrāvastī
 of a poet
 (अम्),  n.,  N. of a town.
—धर्म-वर्मन्,  अ,  n. ‘shield or armour of jus-
tice or virtue, ’ epithet of Kṛṣṇa.
—धर्म-वाद, 
अस्,  m. discussion or argument about law or duty.
—धर्म-वादिन्,  ई,  इनी,  इ,  discussing the law or
duty.
—धर्म-वासर,  अस्,  m. ‘day of religious
duties, ’ the day of full moon,  peculiar sacrifices being
performed on this day.
—धर्म-वाहन,  अस्,  m.
‘whose vehicle is the bull,  considered as a personi-
fication of virtue, ’ an epithet of Śiva.
—धर्म-
वाह्य,  अस्,  आ,  अम्,  ‘outside the law, ’ contrary to
what is right.
—धर्म-विचार-सङ्ग्रह,  अस्,  m., 
N. of an abridgment of the Mīmāṃsā-sūtras by the
Muni Jaimini.
—धर्म-विद्,  त्,  त्,  त्,  acquainted with
the law,  duty-knowing,  endued with a sense of
justice,  virtuous,  pious,  moral.
—धर्म-विद्या,  f.
knowledge of the law or right
 [cf. धार्मविद्य।]
—धर्म-विधि,  इस्,  m. legal precept or injunction.
—धर्म-विप्लव,  अस्,  m. ‘confusion or violation
of duty, ’ immorality,  wickedness.
—धर्म-विवर्-
धन,  अस्,  m. ‘promoter of law or right, ’ epithet
of a son of Aśoka,  = कुनाल.
—धर्म-विवेक, 
अस्,  m. investigation of right or virtue.
—धर्म-
विवेक-वाक्य,  अम्,  n.,  N. of a short poem ascribed
to Halāyudha.
—धर्म-विवेचन,  अम्,  n. judicial
investigation.
—धर्म-वृत्ति,  इस्,  f. ‘explanation
of the law, ’ N. of a chapter of the Śārṅgadhara-
paddhati.
—धर्म-वृद्ध,  अस्,  m. ‘advanced
in virtue, ’ N. of a son of Śva-phalka
 [cf. धर्म-
धृष् and धर्म-भृत्।]
—धर्म-वैतंसिक, 
अस्,  m. one who gives away money unlawfully ac-
quired in the hope of appearing generous.
—धर्-
म-व्याध,  अस्,  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).
—धर्म-
शरीर,  अम्,  n. ‘religious or sacred relic, ’ a term
applied to certain small Buddhist Stūpas.
—धर्म-
शर्मन्,  आ,  m.,  N. of a preceptor.
—धर्म-शाला, 
f. a court of justice,  a tribunal
 a charitable insti-
tution,  a hospital.
—धर्म-शासन or धर्म-
शास्त्र,  अम्,  n. ‘a law-book, ’ a code of laws,  the
body or code of Hindū law,  jurisprudence,  any work
on the subject.
—धर्म-शील,  अस्,  आ,  अम्,  of a
virtuous disposition,  virtuous,  just,  pious
 (आ),  f.,  N.
of a female.
—धर्म-श्रेष्ठिन्,  ई,  m.,  N. of a
Buddhist Arhat.
—धर्म-संश्रित,  अस्,  आ,  अम्, 
‘following or seeking virtue, ’ virtuous,  just,  pious.
—धर्म-संहिता,  f. a code or collection of law, 
especially the work of some saint or divine person
(as Manu,  Yājñavalkya,  &c.).
—धर्म-सङ्ग, 
अस्,  m. addiction to justice or virtue
 hypocrisy.
—धर्म-सङ्गीति,  इस्,  f. a discussion about the
law
 (with Buddhists) a council
 N. of a work.
—धर्म-सङ्ग्रह,  अस्,  m. ‘collection of laws, 
legal compilation, ’ N. of a Buddhist work on law.
—धर्म-सन्तान-सू,  ऊस्,  ऊस्,  उ,  producing vir-
tuous offspring or actions.
—धर्म-सभा,  f. a
court of justice,  tribunal.
—धर्म-सहाय,  अस्, 
m. a companion in the fulfilment of religious duties.
—धर्म-साधन,  अम्,  n. ‘means of performing
duty, ’ any act or virtue essential to a system of
duties.
—धर्म-सारथि,  इस्,  m.,  N. of a son of
Tri-kakud.
—धर्म-सावर्णि,  इस्,  m.,  N. of the
eleventh Manu.
—धर्म-सिंह,  अस्,  m.,  N. of a
man.
—धर्म-सुत,  अस्,  m. ‘the son of the god
Dharma, ’ an epithet of Yudhi-ṣṭhira.
—धर्म-
सू,  ऊस्,  ऊस्,  उ,  Ved. promoting order or justice
 (ऊस्), 
m. the fork-tailed shrike.
—धर्म-सूत्र,  अम्,  n.
a Sūtra work treating on law and custom
 (अस्),  m., 
N. of a son of Su-vrata.
—धर्म-सेतु,  उस्,  m.
‘barrier of justice, ’ epithet of Śiva
 N. of a son of
Āryaka.
—धर्म-सेन,  अस्,  m.,  N. of a king.
—धर्म-स्कन्ध,  अस्,  m. ‘collection of laws, ’
N. of a work by Śāriputra and Maudgalyāyana.
—धर्म-स्थ,  अस्,  m. ‘abiding in the law, ’ a
judge.
—धर्म-स्थल,  अम्,  n. ‘the place of
justice, ’ N. of a town.
—धर्म-स्थविर,  अस्,  m.
‘firm in law, ’ N. of a man.
—धर्म-स्वामिन्,  ई, 
m. ‘the lord of law and right, ’ epithet of Buddha
N. of a sanctuary built by Dharma,  king of Kaś-
mīra.
—धर्म-हन्तृ,  ता,  त्री,  तृ,  transgress-
ing the law or justice.
—धर्माकर (°म-आक्°), 
अस्,  m. ‘mine of virtue or law, ’ N. of a disciple of
Buddha Lokeśvara-rāja
 of the ninety-ninth Buddha
of a Buddhist translator.
—धर्मागम (°म-आग्°), 
अस्,  m. a law-book.
—धर्माङ्गद (°म-अङ्°),  अस्, 
m.,  N. of a man
 of a prince,  son of Priyaṅ-kara.
—धर्माङ्गा (°म-अङ्°),  f. a heron.
—धर्मा-
चार्य (°म-आच्°),  अस्,  m. a teacher of law or of
customs.
—धर्माचार्य-स्तुति,  इस्,  f. ‘praise of the
teacher of the law, ’ N. of a work.
—धर्मात्मज
(°म-आत्°),  अस्,  m. ‘the son of Dharma, ’ an epithet
of Yudhi-ṣṭhira.
—धर्मात्म-ता,  f. pious-minded-
ness,  justice,  virtue.
—धर्मात्मन् (°म-आत्°),  आ, 
आ,  अ,  just,  virtuous,  pious-minded,  virtuously-minded, 
of a virtuous disposition,  pious,  fulfilling duties
(आ),  m. a saint,  a pious or virtuous person
 an
epithet of Kumāra-pāla.
—धर्मादित्य (°म-आद्°), 
अस्,  m.,  N. of a Buddhist king.
—धर्माधर्म
(°म-अध्°),  औ,  m. du. right and wrong,  justice
and injustice.
—धर्माधर्म-परीक्षा,  f. or
-परीक्षण,  अम्,  n. ‘test of right and wrong, ’ a kind
of ordeal by drawing lots or slips of black and white
paper.
—धर्माधर्म-सेना-हनन,  अम्,  n., 
N. of the 120th chapter of the Krīḍā-khaṇḍa of the
Gaṇeśa-Purāṇa.
—धर्माधिकरण (°म-अध्°), 
अम्,  n. administration of the laws
 a court of justice
(अस्),  m. a judge,  magistrate.
—धर्माधिकरण-
स्थान,  अम्,  n. a court of justice.
—धर्माधिक-
रणिक,  अस्,  m. or धर्माधिकरणिन्,  ई,  m. ‘pre-
siding over justice, ’ a judge,  an administrator of the
law.
—धर्माधिकार (°म-अध्°),  अस्,  m. admin-
istration of justice,  the office of a judge
 N. of a
work.
—धर्माधिकारिन्,  ई,  m. or धर्माधि-
कृत,  अस्,  m. a chief officer of justice,  an adminis-
trator of the law,  lord-chief-justice,  magistrate,  a
judge.
—धर्माधिष्ठान (°म-अध्°),  अम्,  n.
a court of justice.
—धर्माध्यक्ष (°म-अध्°), 
अस्,  m. ‘overseer of justice, ’ minister of justice,  a
magistrate,  a judge.
—धर्माध्वन् (°म-अध्°), 
आ,  m. the way of justice or virtue.
—धर्मानुष्-
ठान (°म-अन्°),  अम्,  n. virtuous or moral conduct, 
acting according to law.
—धर्मानुसार (°म-
अन्°),  अस्,  m. conformity to law or virtue,  course or
practice of duty.
—धर्मानुस्मृत्य्-उपस्थान, 
अम्,  n.,  N. of a Buddhist Āgama.
—धर्मान्धु
(°म-अन्°),  उस्,  m. ‘the well of Dharma,  the holy
well, ’ N. of a Tīrtha.
—धर्मापेत (°म-अप्°), 
अस्,  आ,  अम्,  departing from virtue,  wicked,  immoral, 
unrighteous
 (अम्),  n. injustice,  immorality,  vice.
—धर्माभिमनस् (°म-अभ्°),  आस्,  आस्,  अस्,  di-
recting the mind to virtue or religion,  virtuous.
—धर्माभिषेक-क्रिया (°म-अभ्°),  f. any ab-
lution prescribed as a religious duty.
—धर्माम्-
भोधि (°म-अम्°),  इस्,  m. ‘the ocean of laws, ’ N.
of a work.
—धर्मायतन (°म-आय्°),  अम्,  n.
knowledge of धर्म by means of मनस् (?).
—धर्मारण्य (°म-अर्°),  अम्,  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.
—धर्मार्थ-
काम-मोक्ष (°म-अर्°),  आस्,  m. pl. religious merit, 
wealth,  pleasure,  and final emancipation,  (the four
ends or objects of existence.)
—धर्मार्थ-दर्-
शिन्,  ई,  इनी,  इ,  having an eye to duty and interest
or to religion and wealth.
—धर्मार्थ-प्रति-
बद्ध-ता,  f. attachment to duty and interest or to
religion and wealth.
—धर्मार्थम्,  ind. for reli-
gious purposes
 according to right or duty,  in a just
manner,  according to prescript.
—धर्मार्थीय, 
अस्,  आ,  अम् (fr. धर्म-अर्थ),  relating to law or
duty.
—धर्मालीक (°म-अल्°),  अस्,  आ,  अम्,  having
a false character.
—धर्मालोक-मुख (°म-आल्°), 
अम्,  n. introduction to the understanding of the
धर्म of Śākya-muni.
—धर्माशोक (°म-अश्°), 
अस्,  m. the Aśoka of justice, ’ epithet of king Aśoka, 
grandson of Candra-gupta,  (after he had adopted the
Buddhist faith.)
—धर्माश्रित (°म-आश्°),  अस्,  आ, 
अम्,  seeking virtue,  just,  virtuous.
—धर्मासन
(°म-आस्°),  अम्,  n. the throne of justice,  judgment-
seat,  the bench.
—धर्मासन-गत,  अस्,  आ,  अम्, 
seated on the judgment-seat.
—धर्मास्तिकाय
(°म-अस्°),  अस्,  m. (with Jainas) the category or
predicament of virtue.
—धर्मेन्द्र (°म-इन्°), 
अस्,  m. ‘lord of justice, ’ epithet of Yama.
—धर्-
मेप्सु (°म-ईप्°),  उस्,  उस्,  उ,  wishing to acquire
religious merit.
—धर्मेश (°म-ईश),  अस्,  m.
‘lord of justice, ’ epithet of Yama.
—धर्मेश्वर
(°म-ईश्°),  अस्,  m. ‘lord of justice, ’ epithet of Yama
N. of a Buddhist deity
 of a commentator on Yājña-
valkya.
—धर्मेश्वर-तीर्थ,  अम्,  n. ‘the Tīrtha
of the lord of justice, ’ N. of a place of pilgrimage.
—धर्मेश्वर-लिङ्ग,  अम्,  n. ‘the Liṅga of the
lord of justice, ’ N. of a place of pilgrimage.
—धर्-
मोच्चय (°म-उच्°),  अस्,  m. ‘collection of law, ’ N.
of a place (in which Śākya-muni is said to have
instructed the deities called Tuṣitas).
—धर्मोत्-
तर (°म-उत्°),  अस्,  m. ‘chiefly characterized by
virtue, ’ N. of a Buddhist teacher.
—धर्मोत्तरीय, 
आस्,  m. pl. the disciples of Dharmottara.
—धर्मो-
पदेश (°म-उप्°),  अस्,  m. instruction in law or duty, 
a discourse on religion,  moral or religious instruction
the laws,  the collective body of laws.
—धर्मोप-
देशक (°म-उप्°),  अस्,  m. a teacher of the law,  a
Guru or spiritual preceptor.
—धर्मोपदेशना
(°म-उप्°),  f. instruction in the law,  advice relating
to it.
—धर्मोपध (°म-उप्°),  अस्,  आ,  अम्, 
making a pretence of religion,  hypocritical.
—धर्-
मोपेत (°म-उप्°),  अस्,  आ,  अम्,  endowed with vir-
tues,  virtuous,  moral.

 2. धर्म,  Nom. P. धर्मति,  &c.,  to become
law. (For 1. धर्म see p. 449,  col. 3.)

 धर्म धर्म। See p. 449,  col. 3
 p. 451,  col. 3.

Macdonell

English

 धर्म 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.

Benfey

English

 धर्म धर्म (a curtailed form of
धर्मन्,  q. cf. ),  m.
  and n.
 
 1. Virtue, 
Hit. i. d. 59.
 2. Merit,  Bhāṣāp. 160.
 3. Right,  Man.  1,  26.
 4. Law,  Man. 
1,  114
 2,  12.
 5. Duty,  Man.  6,  92.
 6. Justice,  Man.  7,  18.
 7. Character, 
quality,  MBh. 12,  7850.
 8. Resem-
blance,  Rām.  2,  123,  14 Gorr. (धर्मात्, 
Like).
 9. A sacrifice,  MBh. 14,  2623.
 10. Personified justice,  Rām.  1,  1,  19.
 11. = Yama,  the judge of the dead, 
Hiḍ. 1,  34.
 -- Comp.
 
अ-,  m.
  1. wrong, 
Man.  1,  26. 2. unjust way,  Man.  2,  111.
3. demerit,  Bhāṣāp. 160.
अतिथि-,  m.
 
1. the duty of hospitality,  Pañc. 35, 
17. 2. the character of a guest,  Man. 
3,  111.
अरण्य-,  m.
  the customs of
beasts,  Pañc. 31,  6.
आपद्-,  m.
  the
duties and dispensations in time of dis-
tress,  Man.  1,  116.
काल-,  m.
  death, 
Rām.  1,  43,  10.
कुल-,  m.
  the customs
of families,  Man.  1,  118.
कूट-,  adj.
 
where falsehood passes for right, 
Bhāg. P. 3,  30,  10.
गो-,  m.
  1. law concerning
cattle,  MBh. 1,  4195. 2. public sexual
intercourse.
ग्राम्य-,  1. m.
  the cus-
toms of tame animals (or of persons
living in a village ?),  Pañc. 31,  6. 2.
public sexual intercourse.
छद्मन्-, 
m.
  hypocrisy,  Rām.  4,  16,  21.
जाति-,  m.
 
the customs of tribes,  Man.  1,  118.
दुस्-, 
adj.
  following bad customs,  MBh. 8, 
2066.
पशु-,  m.
  1. manner of treating
cattle,  Pañc. 34,  16. 2. a custom fit
only for beasts,  Man.  9,  66.
पाणि-,  m.
 
the form of marriage,  MBh. 1,  3379.
युद्ध-,  m.
  the law of war.
विशेष-, 
m.
  peculiar or different duty.
सत्य-, 
m.
  a proper name.
साक्षात्-,  m.
  the
living law,  Man.  2,  12 (cf.  2,  237).
सु-, 
f.
  मा and मी,  a council of the gods.
स्त्री-,  m.
  1. law concerning women,  Man. 
1,  114. 2. duty of women.  3. Menses.
स्व-,  m.
  1. that which is due to some-
body,  one's right,  Chr. 21,  8. 2. one's
duty,  Daśak. in Chr. 181,  4. 3. peculiar
duty or occupation.  4. peculiarity.

Hindi

धर्म

Apte Hindi

Hindi

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"कर्तव्व,   जाति,  सम्प्रदाय आदि के प्रचलित आचार का पालन"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"कानून,  प्रचलन,  दस्तूर,  प्रथा,  अध्यादेश,  अनुविधि"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"धार्मिक या नैतिक गुण,  भलाई,   नेकी,   अच्छे काम"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
कर्तव्य शास्त्र विहित आचरण क्रम

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"अधिकार,  न्याय,  औचित्य या न्यायसाम्य,   निष्पक्षता"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"पवित्रता,  औचित्य,  शालीनता"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"नैतिकता,  नीतिशास्त्र"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"प्रकृति,  स्वभाव,  चरित्र"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"मूल गुण,  विशेषता,   लाक्षणिक गुण "

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"रीति,  समरूपता,   समानता"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
यज्ञ

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"सत्संग,  भद्रपुरुषों की संगति"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
"भक्ति,  धार्मिक भावमग्नता"

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
रीति प्रणाली

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
उपनिषद्

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
ज्येष्ठ पांडव युधिष्ठिर

धर्मः
पुं*
  - "घ्रियते लोकोऽनेन,  धरति लोकं वा धृ +  मन्"
मृत्यु का देवता यम

धर्मः
पुं*
  - धृ+मन्
किसी जाति के परम्परागत अनुष्ठान

धर्मः
पुं*
  - धृ+मन्
"विधि,  व्यवहार,  प्रथा"

धर्मः
पुं*
  - धृ+मन्
नैतिक गुण

धर्मः
पुं*
  - धृ+मन्
"गुण,  सचाई"

धर्मः
पुं*
  - धृ+मन्
चार पुरुषार्थों में से एक

धर्मः
पुं*
  - धृ+मन्
कर्त्तव्य

धर्मः
पुं*
  - धृ+मन्
न्याय

Shabdartha Kaustubha

Kannada

धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ವಿಶ್ವಧರ್ಮ /ಜಗತ್ತಿನ ಸ್ಥಿತಿ ಮತ್ತು ಅದರ ಅಭುದಯ ಮತ್ತು ನ್ಯಾಯಸಮ್ಮತವಾದ ವ್ಯವಹಾರಗಳು ಯಾವುದನ್ನು ಅವಲಂಬಿಸಿರುವವೋ ಅಂತಹ ಒಂದು ಗುಣ
निष्पत्तिः - > धृञ् (धारणे) - "मन्" (उ० १-१३७)
व्युत्पत्तिः - > ध्रियतेऽनेन लोकः । धरति विश्वं वा
प्रयोगाः - > "धारणाद्धर्म इत्याहुः"
उल्लेखाः - > भा०
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಆಚಾರ /ಸಂಪ್ರದಾಯ /ವಾಡಿಕೆಯಾಗಿ ಬಂದ ಮತಸಂಬಂಧವಾದ ಅನುಷ್ಠಾನ
प्रयोगाः - > "आचारः प्रथमो धर्मः धर्मस्य प्रभुरच्युतः" । "आचारः प्रथमो धर्मः श्रुत्युक्तः स्मार्त एव च । तस्मादस्मिन् सदा युक्तः नित्यं स्यादात्मवान् द्विजः ॥"
उल्लेखाः - > २)मनु० १-१०८
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಮೋಕ್ಷಧರ್ಮ /ಮೋಕ್ಷಕ್ಕೆ ಸಾಧನವಾದ ಅನುಷ್ಠಾನ /ಕಾರ್ಯಾಚರಣೆ
प्रयोगाः - > "न जातं तात यत्नस्य पौर्वापर्यममुष्य ते । शासितुं येन मां धर्मं मुनिभिस्तुल्यमिच्छति ॥"
उल्लेखाः - > किरा० ११-४२
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ವೇದವಿಹಿತವಾದ ಕರ್ಮಾಚರಣೆ /ವೈದಿಕ ಕರ್ಮಾನುಷ್ಠಾನ /ಯಾಗಾದಿ ಕರ್ಮಾನುಷ್ಠಾನ
प्रयोगाः - > "चोदनालक्षणो धर्मः" । "विहितक्रियया साध्यो धर्मः उंसो गुणो मतः । प्रतिषिद्धक्रियासाध्यः स गुणोऽधर्म उच्यते ॥"
विस्तारः - > "श्रुति स्त्री वेद आम्नायः त्रयीधर्मस्तु तद्विधिः" - अम० ।
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಮನುಷ್ಯನು ಇಹಪರಸೌಖ್ಯಕ್ಕಾಗಿ ಮಾಡಬೇಕಾದ ಕಾರ್ಯ /ಪುಣ್ಯಕಾರ್ಯಾಚರಣೆ
प्रयोगाः - > "प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् । सर्गादौ सृजता सृष्टं ब्रह्मणा वेदरूपिणा । प्रवृत्तसञ्ज्ञको धर्मो गुणतस्त्रिविधो भवेत् । सात्त्विको राजसश्चैव तामसश्चेति भेदतः ॥"
उल्लेखाः - > भृगुः
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಅವಶ್ಯಕರ್ತವ್ಯದ ಆಚರಣೆ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಧರ್ಮಪುರುಷ /ಧರ್ಮಾಧಿಷ್ಠಾತೃದೇವತೆ /ಧರ್ಮದೇವತೆ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಈಗಿನ ಮನ್ವಂತರದಲ್ಲಿ ಬ್ರಹ್ಮನ ಮಾನಸ ಪುತ್ರರಲ್ಲೊಬ್ಬ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಯಮ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಯುಧಿಷ್ಠಿರ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ದ್ರವ್ಯಗತವಾದ ಒಂದು ಗುಣ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ವಿಹಿತಕರ್ಮಾಚರಣೆಯಿಂದ ಉಂಟಾಗುವ ಅದೃಷ್ಟವಿಶೇಷ
प्रयोगाः - > "एक एव सुहृद्धर्मो निधनेऽप्यनुयाति यः । शरीरेण समं नाशं सर्वमन्यत्तु गच्छति ॥"
उल्लेखाः - > मनु०
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಧನುಸ್ಸು /ಬಿಲ್ಲು
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಸೋಮ ಪಾನ ಮಾಡುವವನು
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಉತ್ತಮಮನ್ವಂತರದ ಒಬ್ಬ ಬ್ರಹ್ಮರ್ಷಿ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಪರಮಾತ್ಮ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಜೀವಾತ್ಮ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಯಜ್ಞ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಭಾಗ್ಯಸ್ಥಾನ /ಲಗ್ನದಿಂದ ೯ನೆಯ ಸ್ಥಾನ
धर्म
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಆಗಮ /ವೇದ
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಉಪಮಾ /ಸಾದೃಶ್ಯ
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಸಮಾನವಾದ ಗುಣ
प्रयोगाः - > "वदन्ति वर्ण्यावर्ण्यानां धर्मैक्यं दीपकं बुधाः"

धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಸ್ವಭಾವ /ಮನೋಧರ್ಮ
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಉಪನಿಷತ್ತು
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಅಹಿಂಸೆ
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ನೀತಿ /ನ್ಯಾಯ
धर्म
पदविभागः - > पुल्लिङ्गः / नपुंसकलिङ्गः
कन्नडार्थः - > ಪುಣ್ಯ /ಸುಕೃತ
प्रयोगाः - > "धर्मोऽस्त्री पुण्य आचारे स्वभावोपमयोः क्रतौ । अहिंसोपनिषन्न्याये ना धनुर्यमसोमपे" - मेदि० । "स्वभावन्याययागादियमाचारेषु सोमपे । प्रचक्षते धर्मशब्दमहिंसागमयोरपि" - शाश्व० ।

L R Vaidya

English

 Darma {% m. %} 1. The prescribed course of conduct,  the prescribed ceremonial,  M.i.81
ordinance,  law,  custom,  practice,  M.ii.12
piety,  propriety
duty,  एक एव सुहृद्धर्मो निधनेऽप्यनुयाति यः Hit.i.
justice,  equity
moral merit
nature,  character
an essential quality,  a peculiarity
resemblance,  likeness
a sacrifice
good company
an Upanishad q.v.
the soul
name of Yama,  the god of death
name of the eldest Pāṇḍava prince begotten on Kuntī by Yama,  the god of death.

भूतसङ्ख्या

Sanskrit

२४,  अन्ध,  अर्हत्,  गायत्री,  जिन,  तीर्थक,  तीर्थकृत्,  धम्म,  धर्म,  बुद्ध,  संकृति,  सिद्ध

Bopp

Latin

 धर्म m. (r. धृ s. म)
1) jus,  justitia,  officium. N. 4. 10. 17. 5.
27. 38. 45. 6. 8. 7. 13. 10. 24.
2) nomen dei Yami. H. 1. 34.

Anekartha-Dvani-Manjari

Sanskrit

हंस
पु
हंस,  जीव,  राजन्,  रवि,  धर्म,  तपस्विन्,  तुरङ्गम,  शित,  पक्षिविशेष,  हरि
जीवे राज्ञि रवौ धर्मे तपस्विनि तुरङ्गमे ।
शिते पक्षिविशेषे च हंसशब्दो हरावपि ॥ २३ ॥
verse 1.1.1.23
page 0002

वृष
पु
वृष,  धर्म,  श्रेष्ठ,  गो,  मूषक,  बल,  काम,  वृषण
धर्मो वृषो वृषः श्रेष्ठो वृषो गौ मूषको वृषः ।
वृषो बलं वृषः कामो वृषणो वृष उच्यते ॥ ५३ ॥
verse 1.1.1.53
page 0004

Aufrecht Catalogus Catalogorum

English

 धर्म son of Parvateśvara:
		Narakāsuravadha or Narakāsuravijaya.

Edgerton Buddhist Hybrid

English

 1 Dharma,  as n. pr., 
(1) n. of a brother of Śāriputra: Mv 〔iii.56.11〕
(2) n. of a Pratyekabuddha: Divy 〔200.12〕
(3) n. of a Buddha in the nadir: Sukh 〔98.8〕
(4) n. of a pupil of Mati 4 = Mahāmati 5,  qq.v.: Laṅk 〔365.3〕.

 2 dharma,  normally m. as in Skt.
 occasionally (as in Pali,  see Childers s.v. dhammo) nt.: SP 〔70.2〕 (vs) acc. to Kashgar rec. duḥśrāddheyam idaṃ dharmaṃ deśitam adya śāstṛṇām (ms.),  but Tib. seems to support Nep. mss. which lack dharma
 idam … dharmaṃ śrutvā SP 〔71.3〕 (prose
 KN em. to imaṃ,  which WT keep without note)
 aśrutvaiva … idam … dharmaṃ SP 〔60.4〕 (here kept with all mss. in both edd.)
 mā … a-dharmaṃ utpadyate LV 〔15.10〕 (prose),  may no wickedness arise
 idaṃ dharmaṃ LV 〔396.1〕 (prose
 acc. sg.)
 paramaṃ dharmaṃ Mv 〔ii.99.5〕 (n. sg.
 in next sentence dharmo). —
(1) characteristic,  quality,  substantially as in Skt. (BR s.v. 2),  but used in BHS,  as in Pali dhamma,  very commonly and in a way which seems specially pointed and deserving of special [Page276-b] mention: asti-dharma,  see s.v. 1 asti
 vināśa-dharmeṇa (subject to destruction,  perishable) mānsena Mv 〔i.94.12〕
 divyāś ca kāyāḥ parihāṇa- (v.l. °ṇi-)dharmāḥ SP 〔162.3〕 (vs),  and divine bodies were characterized by diminution,  i.e. became few (meaning proved by parallel 〔170.2〕
 wrongly Burnouf and Kern)
 māreṇa … īrṣyādharmaparītena LV 〔267.2〕 (prose),  full of the quality of jealousy
 catvāra ime … duḥkhavipākā dharmāḥ RP 〔19.16〕 (prose),  qualities that result in misery,  i.e. vices
 in Mv 〔iii.200.5〕 are mentioned eight āścaryādbhuta dharma,  marvelous qualities,  of the Buddha,  seven of which (the eighth apparently being omitted by mistake) are listed 〔200.6—202.2〕
 they correspond imperfectly to the eight yathābhucca vaṇṇa of Pali DN 〔ii.222.7〕,  listed 〔222.13—224.14〕 (DN nos. 2,  4,  5,  6,  and 8 = Mv nos. 2,  7,  3,  4,  6)
 śuddhāvāsā ca devā aṣṭādaśa āmodanīyāṃ dharmān (the eighteen ‘qualities of rejoicing’,  here conditions of,  elements or matters for rejoicing) pratilabhanti Mv 〔ii.259.10〕 (they are listed in the sequel)
(2) like Pali dhamma,  dharma (or dharmāyatana) is the object of manas (as rūpa of cakṣus,  etc.)
 sometimes rendered idea
 it seems likely that,  at least in origin,  it meant quality,  characteristic (= 1),  as that element in the outside world which the indriya manas (as distinguished from the five external organs of perception) concerned itself with
 see AbhidhK. LaV-P. 〔i.45〕,  where it is explained that ‘tho all the āyatanas are dharmas’ (qualities),  ‘because it includes many and the chief (agra) dharma,  one āyatana is specifically so called’
 in any case this exclusively Buddhist use occurs: dharmāyatanam Mvy 〔2039〕
 Dharmas 〔24〕
 dharmadhātuḥ Mvy 〔2057〕 (after manodhātuḥ,  as dharmāyatanam 〔2039〕 follows mana-āy°)
 manendriyaṃ dharmavicāraṇeṣu Suv 〔56.12〕
 similarly 〔57.8〕,  etc.
 see also dharmāyatanika,  s.v. āyatanika
(3) in Laṅk used in a peculiar sense
 pañcadharmāḥ Laṅk 〔229.6〕
 °rma- id. 〔2.2〕
 the list of them is given id. 〔228.5〕 pañcadharmo (v.l. °mā,  which seems surely correct),  nimittaṃ nāma vikalpas tathatā samyagjñānaṃ ca,  which are then defined in the sequel,  but I confess I find the definitions hard to understand
 Suzuki,  Studies 〔155 ff.〕,  discusses the passage and renders dharma by category
 it seems likely that it started out as a specialized application of mg. (1),  quality
(4) very commonly,  as with Pali dhamma,  state of existence,  condition of being
 crystallized in the phrase or cpd. dṛṣṭa dharma,  the present state,  the present life,  see dṛṣṭa-dharma
 (nāhaṃ … ye) dharmā anityās te nityato deśayāmi,  nāpi ye dharmā nityā te anityato deśayāmi Mv 〔i.173.2〕,  I do not teach that impermanent states are permanent,  nor permanent ones impermanent
 mostly restricted to states of empiric,  hence transitory,  worthless,  existence: nairātmyaṃ … dharmāṇāṃ Laṅk 〔1.4〕
 nairātmy' aśubhāś (so divide,  as Foucaux implies) ca dharm' ime LV 〔176.19〕 (vs)
 māyasamāṃs tatha svapnasamāṃś ca … samudīkṣati dharmāṃ
 LV 〔308.9〕 (vs),  but note in 10 that the word is used in two radically different senses,  īdṛśa dharma-nayaṃ vimṛṣanto (considering as such the rule,  nature,  condition,  of the states of existence) … dhyāyati saṃsthitu dharme,  he meditated … steadfast in the Doctrine
 dharma pratītya-samutthita buddhvā LV 〔308.13〕 (vs,  just after prec.),  realizing that the states of being have originated by dependent-causation
 śāntāḥ kila (read with WT °lā or with Ḱ °laḥ) sarv' imi dharm' anāsravā … (4) na cātra kaścid bhavatīha dharmo SP 〔117.3—4〕 (vs
 Burnouf and Kern take dharma in 3 as law),  all the conditions of being (in the saint) are calmed,  free of the impurities (so that) there is not (any longer) in them under these conditions any state of (conditioned,  empiric) existence
 by extension,  however,  even nirvāṇa is called a dharma,  state of being: (śreṣṭho …) dharmāṇa nirvāṇaṃ iva Mv 〔i.166.18〕 (vs),  (Buddha is the best of creatures) as nirvāṇa of states of being
 nirvṛtau … dharma (loc. sg.) RP 〔6.9〕 (vs),  in the state (of) nirvāṇa. See also the following cpds.,  esp. dharma-kāya. [Page277-a] For Dharma as n. pr. see prec.
 for dharma as adj. see next. I have not listed dharma law,  doctrine (second of the 3 ratna,  Dharmas 〔1〕 etc.),  since it is both extremely common and hardly un-Skt. It may refer particularly to the collections of sūtras which set forth the Doctrine
 see e.g. dharma-caryā. —dharma is also one of the four pratisaṃvid,  q.v.
 on the mg. here see esp. AbhidhK. LaV-P. 〔vii.89. ff.〕,  with references (note Dbh 〔77.3 ff.〕)
 it seems likely to belong to mg. (4) but definitions are confusingly variant and obscure.

 3 dharma,  f. -ā or (rarely) -ī,  adj. (= Skt. dharmya,  dhārma
 BHS also dhārmya,  and as element in comp. dharmī-,  dhārmī-,  dhārmi-,  dharmi-,  dharmā-,  qq.v.
 Pali dhammī,  as fem. adj. or as element in comp.,  as such also dhammi-,  only with kathā),  religious,  only with kathā except for the last citations
 on the forms cf. Senart 〔i n. 574〕 (the regular Skt. dharmya also occurs)
 most commonly instr. sg.: dharmayā kathayā LV 〔38.13〕 (prose,  all mss.
 Lefm. and Calc. °myayā)
 Mv 〔i.261.18〕 (prose,  no v.l.)
 〔297.16〕 (ib.)
 〔309.2〕 (v.l. dhammā-)
 〔329.14〕 (v.l.
 text with 1 ms. °myayā)
 〔333.19〕 (v.l. °māyā)
 〔334.5〕 (v.l. °myā)
 〔334.10,  16〕
 〔iii.272.11〕 (v.l. dharmā-)
 dharmyā (v.l. dhārya-,  intending dhārmya-?) kathayā 〔iii.142.4〕
 dharmā- (Senart em. °myā) kathayā 〔iii.143.6〕
 dhārmyayā kathayā Mv 〔i.322.6〕
 dhārmi-kathayā Mv 〔i.282.3〕 (vs)
 less often acc. sg.,  dharmi-kathāṃ Mahāsamāj.,  Waldschmidt,  Kl. Skt. Texte 4,  〔157.8〕
 dharmī-kathāṃ Mv 〔i.319.3〕 (v.l. dharmayā kathāṃ!)
 Divy 〔241.26〕 (3 of 4 mss. dhārmī- or dhārmi-),  28 (no v.l.)
 dhārmyāṃ kathāṃ Mv 〔iii.446.9〕
 dhārmyaṃ dharmacakraṃ Divy 〔393.23〕. In MPS 〔34.30 ff.〕 dharma,  f. °mā,  occurs many times as adj. with other words than kathā (prāsāda,  puṣkariṇī,  tālavana)
 ed. always em. to dhārma,  f. °mī.

 Dharmaḥ- (m.c. for Dharma-
 cf. 〔§ 8.12〕) samudraprabhagarjitaghoṣarāja,  Gv 〔314.14〕,  and °garjitarājya,  Gv 〔314.7〕,  both in vss,  = Sarvadharmasāgaranirghoṣaprabharāja,  n. of a Tathāgata,  q.v.

Indian Epigraphical Glossary

English

 dharma (SII 1),  the sacred law
 religious merit
 a meri-
torious gift,  a pious work,  a charity
 moral precept.
(EI 24),  law or law and order.
(Ep. Ind.,  Vol. XXXV,  p. 116) virtue or religious merit.
(IE 8-2),  sometimes prefixed to the titles of kings
and crown-princes
 cf. Dharma-mahārāja,  etc.

Lanman

English

 dhárma,  m.
	—1. custom,  98^16
 usage, 
99^11
 right
 duty,  28^6
 virtue,  21^7,  10^13, 
15^17,  29^1
 (virtue,  i. e.) good works,  29^5, 
63^11
 correct course of conduct,  11^3
dharme,  in a question of right,  21^14
	—1a. dharmeṇa,  adv.: as was right,  14^17
dutifully,  16^5
	—2. law
 prescription, 
rule
 the law (as a system),  28^5,  5816,  19
	—3. personified,  Virtue,  67^17,  48^4.
[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.’]

Abhyankara Grammar

English

धर्म  defined as ऋषिसंप्रदाय,  the tradi- tional practices laid down by the sages for posterity
 cf.केवलमृषिसंप्रदायो धर्म इति कृत्वा याज्ञिक्राः शास्त्रेण अनुविदधते M. Bh. I. 1. Ahnika I 
 cf also धर्मशास्त्रं in एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् M. Bh. on P. I. 2.64,  as also धर्मसूत्रकाराः in नैवेश्वर आज्ञापयति नापि धर्मसूत्रकाराः पठन्ति अपवादैरुत्सर्गा बाध्यन्तामिति M. Bh. on I. l.47
 (2) religious merit,  cf. धर्मोपदे- शनमिदं शास्त्रमस्मिन्ननवयवेन शास्त्रार्थः संप्रतीयते ,  M. Bh. on P. VI. I. 84,  cf also ज्ञाने घमै इति चेत्तथाSधर्मः M. Bh. I. 1. Ahnika l 
 ' 3) property possessed by a thing or a letter or a word. e. g. वर्णधर्म
 cf Kas. on P. I. 2.29
 cf also Kas. on P. II. 1,  55,  II. 3.33,  VIII. 1. 4. cf. also R. Pr. III. 8,  13 XIV. 1 etc.: ( 4 ) the characteristic of being in a substance
 in the phrase अयं घटः the dharma viz.घटत्व is predica- ted of this (इदम्) or,  in other words the designation pot ( घटसंज्ञा ) is the predication
 the explanation in short,  can be given as घटत्ववान् इदं- पदार्थः or घटाभिन्नः इदंपदार्थ:

Schmidt Nachtrage zum Sanskrit Worterbuch

German

 धर्म 11. Bogen,  Dharmaś. 17,  66. [S I,  53,  2
 203,  3
 211,  7
 II,  218,  8.]

Wordnet

Sanskrit

Synonyms:
  नियमः,  सिद्धान्तः,  ऋतम्,  धर्म,  नियमनम्
noun
 
किमपि कार्यं कर्तुं निर्धारिताः निर्देशाः।
 "संविद् इत्यपि एकः नियमः एव।"

Sanskrit Tibetan

Tibetan

kun spyad
१) धर्म २) समय ३) समुदाचार

khams chos
धर्म

chos
१) धर्म २) धर्मता ३) पुञ्ज ४)

chos skor
धर्म

chos rgyal ri ba'i rgyal mtshan zhabs
धर्म

chos nyid lhun grub don legs nges
धर्म

chos ldan
१) धर्म २) धर्मात्मक ३) धार्मिक

chos spong ba
धर्म

chos spyod mdor bsdus pa'i bya ba
धर्म

chos bzhin gcod pa
धर्म

chos bzhin spyod pa
धर्म

mchog sbyin
१) धर्म २) पारद ३) वरद ४) वरदातृ ५) वरुण

अभिधानचिन्तामणिः

Sanskrit

--source--
 
एतस्यामवसर्पिण्यामृषभोऽजितशंभवौ ।
अभिनन्दनः सुमतिस्ततः पद्मप्रभाभिधः ॥ २६ ॥
सुपार्श्वश्चन्द्रप्रभश्च सुविधिश्चाथ शीतलः ।
श्रेयांसो वासुपूज्यश्च विमलोऽनन्ततीर्थकृत् ॥ २७ ॥
धर्मः शान्तिः कुंथुररो मल्लिश्च मुनिसुव्रतः ।
नमिर्नेमिः पार्श्वो वीरश्चतुर्विंशतिरर्हताम् ॥ २८ ॥
-wordlist-
 
ऋषभ (पुं),  अजित (पुं),  शम्भव (पुं),  अभिनन्दन (पुं),  सुमति (पुं),  पद्मप्रभ (पुं),  सुपार्श्व (पुं),  चन्द्रप्रभ (पुं),  सुविधि (पुं),  शीतल (पुं),  श्रेयांस (पुं),  वासुपूज्य (पुं),  विमल (पुं),  अनन्ततीर्थकृत् (पुं),  धर्म (पुं),  शान्ति (पुं),  कुन्थु (पुं),  अर (पुं),  मल्लि (पुं),  मुनिसुव्रत (पुं),  नमि (पुं),  नेमि (पुं),  पार्श्व (पुं),  वीर (पुं)

--source--
 
स्वाद्रूपं लक्षणं भावश्चात्मप्रकृतिरीतयः ।
सहजो रूपतत्त्वं च धर्मः सर्गो निसर्गवत् ॥ १३७६ ॥
शीलं सतत्त्वं संसिद्धिरवस्था तु दशा स्थितिः ।
-wordlist-
 
स्वरूप (क्ली),  स्वलक्षण (क्ली),  स्वभाव (पुं),  आत्मन् (पुं),  प्रकृति (स्त्री),  रीति (स्त्री),  सहज (पुं),  रूपतत्त्व (क्ली),  धर्म (पुंक्ली),  सर्ग (पुं),  निसर्ग (पुं),  शील (पुंक्ली),  सतत्त्व (क्ली),  संसिद्धि (स्त्री),  अवस्था (स्त्री),  दशा (स्त्री),  स्थिति (स्त्री)

--source--
 
धर्मः पुण्यं वृषः श्रेयः सुकृते नियतौ विधिः ।
दैवं भाग्यं भागधेयं दिष्टं चायस्तु तच्छुभम् ॥ १३७९ ॥
-wordlist-
 
धर्म (पुंक्ली),  पुण्य (क्ली),  वृष (पुं),  श्रेयस् (क्ली),  सुकृत (क्ली),  नियति (स्त्री),  विधि (पुं),  दैव (पुंक्ली),  भाग्य (क्ली),  भागधेय (क्ली),  दिष्ट (क्ली),  अय (पुं)

--source--
 
त्रिवर्गा धर्मकामार्थाश्चतुर्वर्गः समोक्षकाः ।
बलतूर्याश्चतुर्भद्रं प्रमादोऽनवधानता ॥ १३८२ ॥
-wordlist-
 
त्रिवर्ग (पुं),  बलतुर्य (पुंब),  धर्म (पुं),  अर्थ (पुं),  काम (पुं),  चतुर्वर्ग (पुं),  चतुर्भद्र (क्ली),  मोक्ष (पुं),  प्रमाद (पुं),  अनवधानता (स्त्री)

अभिधानरत्नमाला

Sanskrit

धर्म
धर्म,  पुण्य,  वृष,  श्रेयस्,  सुकृत
धर्मः पुण्यं वृषः श्रेयः सुकृतं च समं स्मृतम् ॥ १२५ ॥
verse 1.1.1.125
page 0016

धर्म
धर्म,  स्वभाव,  आत्मन्
धर्मः स्वभावः आत्मा स्यादवेक्षा प्रतिजागरः ॥ ७८२ ॥
verse 4.1.1.782
page 0089

Mahabharata

English

Dharma^1,  the god of justice (sometimes co-ordinate to Yama). § 4 (Anukram.): I,  1,  112,  †166.--§ 11 (Parvasaṅgr.): I,  2,  375,  448,  477,  635,  638.--§ 72 (Ādivaṃśāvatāraṇap.): I,  62,  2291 (suto Dhºsya…Yudhishṭhiraḥ).--§ 80 (Aṇīmāṇḍavya): I,  63,  2422,  2423,  2425 (cursed by Aṇīmāṇḍavya to be born by a śūdra-woman,  cf. § 172).-§ 83 (Ādivaṃśāvatāraṇa): I,  63,  2444 (father of Yudhishṭhira,  cf. § 190).--§ 115 (Aṃśāvat.): I,  66,  2577 (married ten daughters of Daksha),  2578 (ºpatnyaḥ,  the ten wives of Dh. are enumerated),  2579 (?,  dvārāṇy etāni Dharmasya vihitāni Svayambhuvā).--[§ 116 (Vasu,  pl.): I,  66,  2582 (according to Nīl.,  Dh. here,  as in other passages,  is stated to be the father of the Vasus).]--§ 117 (Aṃśāvat.): I,  66,  2595 (sprang in human form out from the right breast of Brahmán
 he has three sons,  Śama,  Kāma,  and Harsha).-§ 130 (do.): I,  67,  [2721 (Atreḥ…putraṃ,  incarnate as Vidura)],  2745 (a part of Dh. incarnate as Yudhishṭhira). --§ 135 (Śakuntalop.): I,  74,  †3017 (ºaś ca jānati narasya vṛttaṃ).--§ 138 (Daksha Prācetasa): I,  75,  3133 (married ten daughters of Daksha).--§ 157 (Pūruvaṃś.): I,  95,  3814 (father of Yudhishṭhira,  cf. § 190).--§ 171 (Vicitravīryasutotpatti): I,  106,  4302 (reborn as Vidura).--§ 172 (Aṇīmāṇḍavyop.): I,  107,  4305
 108,  4329 (sadanaṃ …Dhºsya),  4330,  (4332),  4333,  4335 (Aṇīmāṇḍavya regarded the punishment which Dh. had inflicted on him as too severe,  and cursed Dh. to be born by a śūdra-woman. Then Dh. was born as Vidura).--§ 189 (Pāṇḍu): I,  122,  4754,  4755,  4756,  4757 (Pāṇḍu prevailed upon Kuntī to summon Dh.).--§ 190 (Pāṇḍavotpatti): I,  123,  4759 (read Dharmam acyutaṃ with B.),  4760,  4761,  4762 (Dh. then begat Yudhishṭhira on Kuntī).--§ 213 (Jatugṛhap.): I,  151,  5908 (ºād Indrāc ca Vātāc ca sushuve yā sutān imān,  i.e. Kuntī).-§ 286 (Rājasūyikap.): II,  33,  1250 (ºo vigrahavān iva,  sc. Yudhishṭhira).--§ 299 (Dyūtap.): II,  68,  2295,  2297 (when the attire of Draupadī was torn away,  Dh. repeatedly covered her with another).--§ 317b (Kṛshṇa Vāsudeva): III,  12,  480 (Kṛshṇa became Dh.,  etc.).--§ 370 (Tīrthayātrāp.): III,  84,  7079 (performed austerities in Dharmatīrtha),  8077 (present in Dharmaprastha),  8080 (i.e. an image of Dh.).--§ 377 (Dhaumyatīrthak.): III,  88,  8350,  8351 (Kṛshṇa identified with Dh.).--§ 392 (Tīrthayātrāp.): III,  114,  10098 (performed a sacrifice on the Vaitaraṇī).--§ 401 (Balarāma): III,  119,  †10258 (ºsya sute,  i.e. Yudhishṭhira). --§ 408 (Jantūpākhyāna): III,  128,  (10504).--§ 438 (Yakshayuddhap.): III,  162,  11818 (ºsya…sutaḥ,  i.e. Yudhishṭhira).--§ 448 (Ājagarap.): III,  176,  †12332 (ºsya sutaḥ,  i.e. Yudhishṭhira).--§ 455 (Brāhmaṇamāhātmyak.): III,  185,  12703 (?,  among the honorific appellations of a king).--§ 548 (Āraṇeyap.): III,  312,  17242 (ºs tu vibhajaty arthaṃ ubhayoḥ puṇyapāpayoḥ)
 313,  17331 (Dharma causes the sun to set)
 314,  17424 (c: Dharma says: Fame,  truth,  self-restraint,  purity,  candour,  etc.,  are my body
 abstention from injury,  etc.,  are the doors (through which I am accessible)),  17428,  (17443),  17444
 315,  17448 (in the shape of a Yaksha Dh. put Yudhishṭhira,  etc.,  to test
 then he granted him some boons,  among those that the Pāṇḍavas might live unrecognized during the thirteenth year).--§ 549 (Pāṇḍavaprav.): IV,  1,  4,  9 (all. to § 548).--§ 550 (Samayapālanap.): IV,  13,  327 (prasādāc ca Dhºsya,  all. to § 548). --§ 551 (Kīcakavadhap.): IV,  16,  477 (ºpāśaº).--§ 561 (Yānasandhip.): V,  60,  2367 (Dh.,  etc.,  will from parental affection assist the Pāṇḍavas)
 61,  2387,  2399.--§ 562 (Bhagavadyānap.): V,  90,  3196 (dhārayati prajāḥ),  3197. --§ 564 (Mātalīyop.): V,  105,  3708.--§ 565 (Gālavac.): V,  106,  3721,  3728,  3730,  3731 (in the shape of Vasishṭha Dh. put Viśvāmitra to test,  who then from a kshatriya became a brahman)
 108,  3764 (cakshushī…Dhºsya,  in the east)
 109,  3782 (etad dvitīyaṃ Dhºsya dvāraṃ,  sc. the south)
 112,  3850 (ºsya cakshushī,  in the east)
 113,  3881
 117,  3974 (Dhṛti is his wife).--§ 567 (Bhagavadyānap.): V,  128,  4303,  4304,  4305 (Dh. bound the Asuras with his nooses and made them over to Varuṇa).--§ 592 (Saṃśaptakavadhap.): VII,  23,  1035 (º-Māruta-Śakrāṇām Aśvinoḥ,  their images on the standards of the five Draupadeyas).--§ 593 (Abhimanyuvadhap.): VII,  40,  1694 (do.).--§ 603b (Nārāyaṇa): VII,  201,  9447 (Nārāyaṇa took birth as the son of Dh.).--§ 603 (Nārāyaṇāstramoksh.): VII,  202,  9627 (ºaś ca Vṛsha ucyate).--§ 608 (Karṇap.): VIII,  69,  3460 (?,  dhāraṇād Dharmam ity āhur,  Dharmo dhārayati prajāḥ).-§ 615u (Skanda): IX,  45,  2519 (different from Yama,  came to the investiture of Skanda),  () 2682(?).--§ 617 (Aishīkap.): X,  10,  569 (dharmena Dhºpratimasya rājñaḥ,  i.e. Yudhishṭhira).--§ 641 (Rājadharm.): XII,  59,  2253 (married to Śrī,  and father of Artha),  2254
 72,  2773 (the king is Dh.)
 90,  3377 (Vṛsho hi bhagavān Dhºḥ),  3379 (etymology: dhanāt sravati Dhºo hi dhāraṇād veti niścayaḥ)
 122,  4512 (vinayātmakaḥ)
 128,  4710 (assumed the shape of a muni named Tanu).--§ 661 (Mokshadh.): XII,  198,  7188 (Yudhishṭhira had sprung from a portion of Dharma).-§ 662b (Jāpakop.): XII,  199,  7213 (different from Yama),  7217,  (7218),  7218,  7221,  (7222),  7223,  (7224),  (7226),  7231,  7251,  7265,  (7276),  7276,  7316
 200,  7332,  7363.-§ 664 (Mokshadh.): XII,  207,  7539 (married ten daughters of Daksha,  cf. § 115),  7540 (father of the Vasus,  cf. § 116). --§ 680b (Tulādhāra-Jājalisaṃv.): XII,  265,  9446 (?,  ºsya vacanāt).--§ 686 (Mokshadh.): XII,  273,  9827,  9829 (in the shape of a deer Dh. put the brahman Satya to the test).-§ 704 (do.): XII,  301,  11094.--§ 717b (Nārāyaṇīya): XII,  335,  12666 (Nārāyaṇa took birth as Dh.'s son in a quadruple form),  () 12685 (among the twenty-one Prajāpatis
 different from Yama)
 343,  XI),  ††13219 (married ten daughters of Daksha,  cf. § 115),  13266 (Nārāyaṇa took birth as Dharma's son in a double form,  viz. as Nara and Nārāyaṇa),  13286 (Naro Nārāyaṇaś caiva jātau Dhºkulodvahau)
 348,  13449 (janma Dhºgṛhe caiva NaraNārāyaṇātmakaṃ).--§ 720b (Sudarśanop.): XIII,  2,  162 (in the shape of a brahman Dh. put Sudarśana to the test).-§ 721b (Viśvāmitrop.): XIII,  4,  204 (sākshād Dhºa ivāparaḥ).--§ 736b (Vītahavyop.): XIII,  30,  1952 (do.).-§ 766 (Ānuśāsanik.): XIII,  126,  (6028).--§ 770 (Ānuśāsanik.): XIII,  151,  7119 (among the seven dharaṇīdharāḥ). --§ 782f (Janaka): XIV,  32,  911 (in the shape of a brahman Dh. examined Janaka).--§ 784 (Uttaṅka): XIV,  54,  1573 (the eldest son of Kṛshṇa (Vishṇu)).--§ 786b (Nakulākhyana): XIV,  90,  2771,  2788,  2795,  2797 (in the shape of a brahman Dh. put a brahman family to the test).--§ 786e (Agastya): XIV,  91,  2872.--§ 786f (Jamadagni): XIV,  91,  2888,  2889,  2897,  2899 (in order to put Jamadagni to test Dh. assumed the form of Krodha
 at last Krodha was cursed to become a mungoose).--§ 787 (Āśramavāsap.): XV,  20,  556 (Yudhishṭhira is identified with Dh.).--§ 788 (do.): XV,  28,  751,  752,  754,  756,  758,  759,  761 (has been born as Vidura through the curse of Māṇḍavya,  cf. § 172).--§ 789 (Putradarśanap.): XV,  30,  824 (ºsya jananī,  i.e. Kuntī,  Dh. = Yudhishṭhira)
 31,  851 (Vidura and Yudhishṭhira had been born from portions of Dh.).--§ 794 (Mahāprasthānikap.): XVII,  3,  89 (followed the Pāṇḍavas on their mahāprasthāna in the shape of a dog),  (90),  95.--§ 795 (Svargārohaṇap.): XVIII,  2,  76
 3,  82,  110,  120,  123
 5,  169 (after death Vidura and Yudhishṭhira entered Dh.). Cf. Dharmarāja,  Vṛsha,  Yama.

Dharma^2 = Sūrya: III,  191.

Dharma^3 = Skanda: III,  14643.

Dharma^4 = Kṛshṇa: XII,  1996,  2273.

Dharma^5 = Śiva (1000 names^1).

Dharma^6 = Vishṇu (1000 names).

पुराणम्

English

धर्म / DHARMA. A deva who is the abode of all luxuries in life.1) Birth.   This deva broke the right nipple of brahmā and came out in the form of a human being. three sons were born to him: śama,  kāma and harṣa. kāma married rati,  śama,  prāpti and harṣa,  nandā.(1. Sthānaṁ tu dakṣiṇaṁ bhitvā Brahmaṇo naravigrahaḥ  ।
Niḥsṛṭo bhagavān dharmaḥ sarvalokasukhāvahaḥ  ।।
Trayastasyavarāḥ putrāḥ sarvabhūtamanoharāḥ  ।
Śamaḥ Kāmaśca Harṣaśca tejasā lokadhāriṇaḥ  ।। (M.B. Ādi Parva,  Chapter 65).)2) marriage and family life.   The bhāgavata states that dharma married the thirteen daughters of Daksaprajāpati named śraddhā,  maitrī,  Dayā,  śānti,  puṣṭi,  tuṣṭi,  kriyā,  Unnati,  buddhi,  medhā,  titikṣā,  Hṛī and mūrti. Besides them he married ten other girls named bhānu,  lambā,  Kukubh,  Jāmi,  viśvā,  sādhyā,  marutvatī,  vasu,  Muhūrtā and saṅkalpā and also a woman named Sunṛtā. According to mahābhārata dharma married the following daughters of dakṣa: kīrti,  lakṣmī,  dhṛti,  medhā,  puṣṭi,  śraddhā,  kriyā,  buddhi and Lajjā.
From each of his wives there originated a family. The son born to each is given below śraddhā--Śubha
 maitrī--prasāda
 Dayā--abhaya
 śānti--Sukha
 tuṣṭi-moda
 Unnati--darpa
 buddhi--Artha
 medhā-Sukṛti
 titikṣā--śama
 hrī--praśraya. mūrti gave birth to the virtuous naranārāyaṇas. Sunṛtā became the mother of the devas,  satyavrata and satyasena. satyasena became famous by slaying many cruel and evil-natured Yakṣas,  demons and spirits. lambā gave birth to ṛṣabha and Vidyotana. ṛṣabha got a son,  indrasena. Vidyotana became the father of stanayitnu. Kukubh delivered Saṅkaṭa and Saṅkaṭa became the father of kīkaṭa and Durgadeva. Jāmi got a son Svarga and of him was born nandī. viśvā gave birth to viśva-  devas and sādhyā to Sādhyas. These Sādhyas are different from those born of brahmā. Sādhyas became the father of Arthasiddhi. marutvatī gave birth to Marutvat and jayanta. vasu gave birth to eight sons and they were known as aṣṭavasus. droṇa,  the first of the aṣṭavasus,  married Abhimati. Abhimati is known as dharā also. It was droṇa and dharā who were born as nandagopa and yaśodā later. prāṇa,  second of the aṣṭavasus,  married Ūrjasvatī,  daughter of priyavrata. (Navama skandha,  bhāgavata).3) Prominent sons.   Four sons of dharma,  hari,  kṛṣṇa,  nara and nārāyaṇa became prominent. hari and kṛṣṇa were great yogis while nara and nārāyaṇa were great ascetics. (See under Naranārāyaṇa).4) The daughter named Dharmavratā.   Dharmadeva got a daughter named Dharmavratā of his wife dharmavatī. Dharmavratā was an ascetic and she was married to marīci,  son of brahmā. One day marīci came back from the forest after getting darbha and flowers extremely tired and so after food lay down to rest. His wife sitting by his side massaged his legs. The sage fell asleep. Then brahmā came there and Dharmavratā attended on him and worshipped him. marīci,  when he woke up,  finding Dharmavratā attending on another man cursed her and made her into stone. Dharmavratā pleaded not guilty and standing inside a fire-pit did penance for ten thousand years. brahmā and other devas appeared before her and consoled her by assuring that though she would be a stone devas would take their abode in it and that she would be worshipped by all. From that day onwards that stone was known as Devaśilā and even now it is believed that brahmā and other devas live therein. (Chapter 114,  agni purāṇa).5) dharma was cursed and made vidura by aṇimāṇḍavya.   (See Aṇimāṇḍavyā).
Other details. (1) A portion of dharma took life as yudhiṣṭhira in kuntī. (See dharmaputra).(2)  dharma did penance in dharmatīrtha for a very long time. (Śloka 1,  Chapter 84,  Vana Parva).(3)  The abode of dharma was dharmaprastha. (Śloka 1,  Chapter 84,  Vana Parva).(4)  dharma did penance on the banks of the river vaitaraṇī for a long time. (Śloka 4,  Chapter 114,  Vana Parva).(5)  While the Pānḍavas were in exile in the forest dharma in the form of a deer came to the hut of a Brahmin and carried away by its horns the Araṇi stick which the Brahmin owned for making fire by attrition. (Chapter 311,  Vana Parva).(6)  dharma appeared in the form of a yakṣa and made all the pāṇḍavas swoon except yudhiṣṭhira,  on the shores of a pond in the forest and later got them back to normal. (See under dharmaputra).(7)  Dharmadeva went to viśvāmitra in the guise of vasiṣṭha to test him. (See para 3 of gālava).(8)  Following a directive from brahmā,  Dharmadeva once brought before varuṇa all the daityadānavas bound by ropes. (Chapter 128,  Udyoga Parva).(9)  Mahāviṣṇu was born as a son of Dharmadeva. (See under Naranārāyaṇa). (10)  dharma worshipped a brahmin named satya taking the form of a deer. (Śloka 17,  Chapter 272,  śānti Parva).(11)  dharma tested sudarśana taking the form of a brahmin. (Śloka 79,  Chapter 2,  anuśāsana parva).(12)  dharma saved a sage named vatsanābha from a great downpour taking the shape of a buffalo. (Chapter 12,  anuśāsana parva).(13)  dharma disguised as a brahmin,  went and imparted advice to janaka,  father of sītā. (Chapter 32,  aśvamedha Parva).(14)  To test jamadagni,  dharma went to his āśrama taking the form of Anger. jamadagni had just milked kāmadhenu and kept the milk in a pot. dharma as Anger crept into the milk. jamadagni drank it and yet remained calm. Seeing this dharma appeared before him in the form of a Brahmin and blessed him assuring jamadagni that in future he would be obedient to dharma (Chapter 91,  aśvamedha Parva).(15)  When at the fag end of their life the pāṇḍavas started on their Mahāprasthāna,  dharma as a dog accompanied them up to the gates of heaven. (Śloka 22,  Chapter 5,  svargārohaṇa parva).7) dharma and kāla.   There is a misunderstanding found even in some Purāṇas that kāla,  the chief of Kālapurī,  and dharma are one and the same person. But if the stories around each are examined it is easy to deduce that they are two different devas. The father and mother of Dharmadeva is brahmā. The father of kāla is sūrya and mother saṁjñā,  daughter of viśvakarmā. This itself is a sufficient evidence to show that the two are different persons. Further,  kāla or yama is the sixth descendant of viṣṇu.
But scholars are misled to think that the two are identical. There is a reason for it.Dharmarājaḥ Pitṛpatiḥ
Samavarttī Paretarāṭ  ।
Kṛtānto Yamunābhrātā
Śamano Yamarāḍ Yamaḥ  ।।
Kālo Daṇḍadharaḥ SrāddhaDevo Vaivasvatontakaḥ.  । (Amara).
The above are the synonyms of kāla. vyāsa has used as synonyms for Dharmadeva in the mahābhārata the words dharmarāja,  vṛṣa and yama. Now among the synonyms for the two there are two words in common-dharmarāja and yama. This has led to this misunderstanding. Because kāla weighs the evil and good in man he got the name dharmarāja. Dharmadeva got that name because he is the incarnation of dharma. The real name of kāla is yama. Dharmadeva got the name yama because he possesses ‘Yama’ (control of the self for moral conduct). kāla has no sons
 vidura and yudhiṣṭhira are the sons of Dharmadeva.

Vedic Reference

English

 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 Sūtras^3 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
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 Brāhmaṇa^8 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-
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 Upaniṣad^12 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 Upaniṣad^15 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 disapproved^16 — the recognized
modes are gift (Dāna) and barter or sale (Kraya),  which includes
exchange. Original acquisition of land was no doubt brought
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 Sūtras^18 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 Saṃhitā^19 and the
Taittirīya Brāhmaṇa^20 — 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 list^23 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
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
 Whitney^28
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
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 Zimmer^32 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 Zimmer^36
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
terms puṃścalī^41 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 Rigveda^45
as exposed and attacked by animals,  point in the same
direction. The Vājasaneyi Saṃhitā^46 seems to recognize
prostitution as a profession. Pischel^47 sees many references
to Hetairai in the Rigveda,  which as Geldner^48 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
Ludwig^52 has adopted the same view. But,  as Delbrück^53 has
clearly shown,  the evidence is not convincing
 the cited pre-
scriptions^54 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 saying^56 that no one
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 passages^58 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 Indra^59 are not compatible with
a very high standard of morality. A similar conclusion is
pointed to by references in the Yajurveda^60 to relations between
the Ārya man and the Śūdrā woman,  and by a spell given in
the Bṛhadāraṇyaka Upaniṣad^61 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
hymn^63 in which reference to such intercourse appears to be
made. Mention is further made in the Rigveda^64 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.
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.
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.
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.
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.
3) See Jolly,  Recht und Sitte
 Foy, 
Die königliche Gewalt nach den altindischen
Rechtsbüchern
 Bühler,  Sacred Books of
the East,  2 and 14.
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.
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.
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.
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).
8) xiv. 6,  8,  the story of Kutsa.
9) Jolly,  op. cit.,  127.
10) See references in Bühler,  Sacred
Books of the East,  14,  345.
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).
12) vi. 16. Cf. Weber,  Indian Litera-
ture,  72,  73.
13) Gautama Dharma Sūtra,  xii. 43
Āpastamba Dharma Sūtra,  i. 9,  25,  4.
14) See Av. xix. 47,  9
 50,  1,  and
Taskara.
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.
16) Śatapatha Brāhmaṇa,  xiii. 7,  1, 
13.
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 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.
18) Gautama Dharma Sūtra,  x. 36
et seq.
19) xxx.
20) iii. 4. See Zimmer,  Altindisches
Leben,  426 et seq.
 Weber,  Indische
Streifen,  1,  75 et seq.
21) Cf. Maine,  Village Communities,  127, 
175
 Baden Powell,  op. cit.,  124 et seq.
Grote,  History of Greece,  2,  36,  n. 2.
22) Cf. Jolly,  op. cit.,  126-128.
23) Vājasaneyi Saṃhitā,  xxx. 10
 Tait-
tirīya Brāhmaṇa,  iii. 4,  6,  1.
24) x. 97,  12 = Av. iv. 9,  4 = Vājasaneyi
Saṃhitā,  xii. 86. Madhyamaśīvan,  in
the Jaiminīya Brāhmaṇa,  ii. 408,  is of
quite doubtful sense.
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.’
26) Altindisches Leben,  180.
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.
28) See n. 25.
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.
30) Pañcaviṃśa Brāhmaṇa,  xiv. 6,  6.
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.
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.
33) xxvii. 9. Cf. Taittirīya Saṃhitā, 
vi. 5,  10,  3
 Śāṅkhāyana Śrauta Sūtra, 
xv. 17,  12
 Nirukta iii. 4.
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.
35) Av. viii. 6,  25
 Aitareya Brāh-
maṇa,  vii. 15
 Max Müller,  Ancient
Sanskrit Literature,  409
 Zimmer,  op. cit., 
320
 Schrader,  op. cit.,  390.
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.
37) viii. 51,  2.
38) xviii. 2,  34. See Anagnidagdha.
39) Rv. i. 124,  7
 iv. 5,  5
 Av. i. 17,  1
and of. Ayogü.
40) ii. 29,  1. Cf. Max Müller,  op. cit., 
26.
41) Av. xv. 2,  etc.
42) Av. xiv. 1,  36
 xx. 136,  5 et seq.
Aitareya Brāhmaṇa,  i. 27. Cf. nagnā
in Av. v. 7,  8.
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.
44) Vājasaneyi Saṃhitā,  xxx. 6
 Tait-
tirīya Brāhmaṇa,  iii. 4,  2,  1.
45) iv. 19,  9
 30,  16. 19
 ii. 13,  12
15,  17
 Zimmer,  op. cit.,  334,  335.
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.
47) Vedische Studien,  1,  xxv
 196,  275, 
299,  309,  etc.
 2,  120.
48) Ibid.,  2,  154.
49) Cf. Winternitz,  Geschichte der in-
dischen Litteratur,  1,  60
 Jolly,  op. cit.,  48.
50) Leist,  Altarisches Jus Gentium,  276
et seq.,  309.
51) Indische Studien,  10,  83 et seq.
52) Op. cit.,  5,  573.
53) Die indogermanischen Verwandt-
schaftsnamen,  545 et seq.
54) Taittirīya Saṃhitā,  v. 6,  8,  3
Maitrāyaṇī Saṃhitā,  iii. 4,  7.
55) Maitrāyaṇī Saṃhitā,  i. 10,  11
Śatapatha Brāhmaṇa,  ii. 5,  2,  20.
56) Śatapatha Brāhmaṇa,  i. 3,  1,  21.
57) So Böhtlingk,  Dictionary,  s.v.
Delbrück,  op. cit.,  548.
58) Maitrāyaṇī Saṃhitā,  i. 4,  11
Gopatha Brāhmaṇa,  cited in Ludwig, 
loc. cit.
59) Cf. Macdonell,  Vedic Mythology, 
p. 65.
60) Taittirīya Saṃhitā,  vii. 4,  19,  2. 3
Vājasaneyi Saṃhitā,  xxiii. 30. 31.
61) vi. 4,  11.
62) x. 10.
63) x. 162,  5.
64) x. 61,  5-7.
65) Aitareya Brāhmaṇa,  iii. 33
 Sata-
patha Brāhmaṇa,  i. 7,  4,  1
 Muir, 
Sanskrit Texts,  4,  46,  47
 Max Müller, 
op. cit.,  529,  530.
66) viii. 6,  7.

अमरकोशः

Sanskrit

Word:  धर्मः
Root:  धर्म
Gender:  पुं
Number:  all
Meaning(s): 
⇒ bow
⇒ law
⇒ duty
⇒ mark
⇒ usage
⇒ right
⇒ thing
⇒ custom
⇒ virtue
⇒ manner
⇒ nature
⇒ statute
⇒ justice
⇒ morality
⇒ property
⇒ religion
⇒ practice
⇒ upaniSad
⇒ devotion
⇒ ordinance
⇒ attribute
⇒ character
⇒ to become
⇒ observance
⇒ good works
⇒ moral merit
⇒ peculiarity
⇒ righteousness
⇒ ninth mansion
⇒ dharmA-knowing
⇒ religious merit
⇒ steadfast decree
⇒ particular ceremony
⇒ propriety of conduct
⇒ religious abstraction
⇒ law of Northern Buddhism
⇒ Law or Justice personified
⇒ law or doctrine of Buddhism
⇒ ethical precepts of Buddhism
⇒ associating with the virtuous
⇒ that which is established or firm
⇒ peculiar condition or essential quality
⇒ customary observance or prescribed conduct
Shloka(s): 
1|4|24|1 ► स्याद्धर्ममस्त्रियां पुण्यश्रेयसी सुकृतं वृषः। (कालवर्गः)
3|3|93|1 ► धर्मे रहस्युपनिषत्स्यादृतौ वत्सरे शरत्। (नानार्थवर्गः)
3|3|142|1 ► उष्णोऽपि घर्मचेष्टालङ्कारे भ्रान्तौ च विभ्रमः। (नानार्थवर्गः)
Synonym(s): 
➠ 1|4|24|1 ⇢ धर्मः (धर्म) (पुं) ⇒ bow, law, duty, mark, usage, right, thing, custom, virtue, manner, nature, statute, justice, morality, property, religion, practice, upaniSad, devotion, ordinance, attribute, character, to become, observance, good works, moral merit, peculiarity, righteousness, ninth mansion, dharmA-knowing, religious merit, steadfast decree, particular ceremony, propriety of conduct, religious abstraction, law of Northern Buddhism, Law or Justice personified, law or doctrine of Buddhism, ethical precepts of Buddhism, associating with the virtuous, that which is established or firm, peculiar condition or essential quality, customary observance or prescribed conduct
➠ 1|4|24|1 ⇢ धर्मम् (धर्म) (नपुं) ⇒ bow, law, duty, mark, usage, right, thing, custom, virtue, manner, nature, statute, justice, morality, property, religion, practice, upaniSad, devotion, ordinance, attribute, character, to become, observance, good works, moral merit, peculiarity, righteousness, ninth mansion, dharmA-knowing, religious merit, steadfast decree, particular ceremony, propriety of conduct, religious abstraction, law of Northern Buddhism, Law or Justice personified, law or doctrine of Buddhism, ethical precepts of Buddhism, associating with the virtuous, that which is established or firm, peculiar condition or essential quality, customary observance or prescribed conduct
➠ 1|4|24|1 ⇢ पुण्यम् (पुण्य) (नपुं) ⇒ holy, good, fair, pure, right, purity, virtue, sacred, virtuous, pleasant, good work, propitious, auspicious, meritorious, good or right, meritorious act, religious ceremony, moral or religious merit, brick trough for watering cattle
➠ 1|4|24|1 ⇢ श्रेयः (श्रेयस्) (नपुं) ⇒ bliss, better, benefit, welfare, superior, fortunate, prosperity, prosperous, preferable, auspicious, better than, good fortune, more beautiful, more excellent, more praiseworthy, more distinguished, conducive to welfare or prosperity
➠ 1|4|24|1 ⇢ सुकृतम् (सुकृत) (नपुं) ⇒ merit, reward, favour, bounty, virtue, heaven, fortune, adorned, benefit, virtuous, fortunate, well-done, made good, recompense, befriended, meritorious, moral merit, good action, well formed, well adorned, friendly aid, well arranged, well executed, auspiciousness, well conducted, well-conducted, meritorious act, world of virtue, meritorious deed, treated with kindness, good or righteous deed, well done or made or formed or executed
➠ 1|4|24|1 ⇢ वृषः (वृष) (पुं) ⇒ man, bull, male, water, enemy, virtue, husband, moral merit, semen virile, mouse or rat, male of any animal, strong or potent man, just or virtuous act, zodiacal sign Taurus, particular form of a temple, boar [male of various animals], piece of ground suitable for the foundation of a house, Justice or Virtue personified as a bull or as ziva's bull, chief of a class or anything the most excellent or preeminent or best of its kind
➠ 3|3|93|1 ⇢ उपनिषत् (उपनिषद्) (स्त्री) ⇒ Upanishads, secret doctrine, words of mystery, esoteric doctrine, mysterious or mystical meaning, class of philosophical writings, sitting down at the feet of another to listen to his words, mystery which underlies or rests underneath the external system of things
➠ 3|3|142|1 ⇢ उष्णः (उष्ण) (पुं) ⇒ hot, warm, sharp, onion, acrid, active, ardent, warmth, pungent, impetuous, passionate, hot season
Related word(s): 
अवयव_अवयवीसंबन्धः ➡ धर्मार्थकाममोक्षचतुर्वर्गः
जातिः ➡ अदृष्टम्
    

शब्दकल्पद्रुमः

Sanskrit

 धर्म्मः,  पुं क्ली,
   (धरति लोकान् ध्रियते पुण्यात्मभि-रिति वा । धृ + “अर्त्तिस्तुहुस्रिति ।” उणां१ । १३९ । इति मन् ।) शुभादृष्टम् । (यथा, हितोदेशे । १ । ५९ ।“एक एव सुहृद्धर्म्मो निधनेऽप्यनुयाति यः ।शरीरेण समं नाशं सर्व्वमन्यत्तु गच्छति ॥
”)तत्पर्य्यायः । पुण्यम् २ श्रेयः ३ सुकृतम् ४ वृषः ५ ।इत्यमरः । १ । ४ । २४ ॥
 न्यायः । स्वभावः । आचारः ।उपमा । क्रतुः । (यथा,  महाभारते । १४ । ८८ । २१ ।“कृत्वा प्रवर्ग्यं धर्म्माख्यं यथावत् द्विजसत्तमाः ।चक्रुस्ते विधिवद्राजंस्तथैवाभिषवं द्बिजाः ॥
”)अहिंसा । उपनिषत् । इति मेदिनी । से,  १६ ।दानादिके,  क्ली । इति हेमचन्द्रः ॥
 (यथा, योगसारे ।“प्राणायामस्तथा ध्यानं प्रत्याहारोऽथ धारणा ।स्मरणञ्चैव योगेऽस्मिन् पञ्च धर्म्माः प्रकी-र्त्तिताः ॥
”)

 धर्म्मः,  पुं,
   (धृ + मन् ।) धनुः । यमः । सोमपः ।इति मेदिनी । मे,  १६ ॥
 सत्सङ्गः । अर्हन् । इतिहेमचन्द्रः । ६ । १५ ॥
 देवताविशेषः । स ब्रह्मणोदक्षिणस्तनाज्जातः । (यथा,  मत्स्यपुराणे । ३ । १० ।“अङ्गुष्ठाद्दक्षिणाद्दक्षः प्रजापतिरजायत् ।धर्म्मस्तनान्तादभवत् हृदयात् कुसुमायुधः ॥
”)तस्य भार्य्या दक्षस्य त्रयोदशकन्याः । तस्यचतुर्द्दशापत्यानि यथा । पत्न्यां श्रद्धायां ऋतम्१ मैत्र्यां प्रसादः २ दयायां अभयम् ३ शान्त्यांसुखम् ४ तुष्ट्यां मुत् ५ पुष्ट्यां गर्व्वः ६ क्रियायांयोगः ७ उन्नतौ दर्पः ८ बुद्ध्यां अर्थः ९ मेधायांस्मृतिः १० मूर्त्त्यां नरनारायणौ ११ । १२तितिक्षायां क्षेमम् १३ ह्रीसंज्ञायां प्रच्छ्रयः १४ ।इति श्रीभागवतम् ॥
 * ॥
 अपि च ।“श्रद्धा लक्ष्ीर्धृतिस्तुष्टिः पुष्टिर्मेधा तथा क्रिया ।बुद्धिर्लज्जा वपुः शान्तिः सिद्धिः कीर्त्तिस्त्रयोदशी ।पत्न्यर्थं प्रतिजग्राह धर्म्मो दाक्षायणीः प्रभुः ॥
”विष्णुपुराणमते सिद्धिस्थाने ऋद्धिरन्यत् तुल्यम् ॥
तासामपत्यानि यथा,  --“श्रद्धा कामञ्च श्रीर्दर्पं नियमं धृतिरात्मजम् ।सन्तोषञ्च तथा तुष्टिर्लोभं पुष्टिरसूयत ॥
मेधा श्रुतं क्रिया दण्डं नयं विनयमेव च ।बोधं बुद्धिस्तथा लज्जा विनयं वपुरात्मजम् ॥
व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयत ।सुखं सिद्धिर्यशः कीर्त्तिरित्येते धर्म्मसूनवः ॥
कामो नन्दी सुतं हर्षं धर्म्मपौत्त्रमसूयत ॥
” * ॥
अधर्म्मवंशो यथा,  मार्कण्डेयपुराणे ।“हिंसा भार्य्या त्वधर्म्मस्य तस्यां जज्ञे तथानृतम् ।कन्या च निकृतिस्ताभ्यां सुतौ द्बौ नरकं भयम् ॥
माया च वेदना चैव मिथुनं द्वयमेतयोः ।भयाज्जज्ञेऽथ वै माया मृत्युं भूतापहारिणम् ॥
वेदना स्वसुतञ्चापि दुःखं जज्ञेऽथ रौरवात् ।मृत्योर्व्याधिर्जराशोकतृष्णाः क्रोधश्च जज्ञिरे ॥
दुःखोत्तराः स्मृता ह्येते सर्व्वे चाधर्म्मलक्षणाः ।नैषां भार्य्यास्ति पुत्त्रो वा सर्व्वे ते ह्यूर्द्ध्वरेतसः ॥
”धर्म्मोत्पत्तिर्यथा,  वराहपुराणे ।“अथोत्पत्तिं प्रवक्ष्यामि धर्म्मस्य महतो नृप ! ।माहात्म्यञ्च तिथिञ्चैव तन्निबोध नराधिप ! ।सर्व्वं ब्रह्माव्ययः शुद्धपरादपरसंज्ञितः ।स सिसृक्षुः प्रजास्त्वादौ पालनञ्च व्यचिन्तयत् ॥
तस्य चिन्तयतस्त्वङ्गाद्दक्षिणाच्छ्वेतकुण्डलः ।प्रादुर्बभूव पुरुषः श्वेतमाल्यानुलेपनः ।तं दृष्ट्वोवाच भगवांश्चतुष्पात् स्यात् कृते युगे ।त्रेतायां त्रिपदश्चासौ द्बिपदो द्बापरेऽभवत् ॥
कलावेकेन पादेन प्रजाः पालयते प्रभुः ।षड्गेहो ब्राह्मणानां स त्रिधा क्षत्त्रे व्यवस्थितः ॥
द्विधा विश्येकधा शूद्रे स्थितः सर्व्वगतः प्रभुः ।गुणद्रव्यक्रियाजातिचतुष्पादः प्रकीर्त्तितः ॥
त्रिशृङ्गोऽसौ स्मतो वेदे ससंहितपदक्रमः ।तथा आद्यन्त ओङ्कारद्बिशिराः सप्तहस्तवान्उदात्तादित्रिभिर्बद्ध एवं धर्म्मो व्यवस्थितः ॥
ब्रह्मोवाच ।अद्यप्रभृति ते धर्म्म । तिथिरस्तु त्रयोदशी ॥
यस्तामुपोष्य पुरुषो भवन्तं समुपार्ज्जयेत् ।कृत्वा पापसमाचारं तस्मान्मुञ्चति मानवः ॥
”तस्य पुत्त्रा यथा,  वामनपुराणे ।“धर्म्मस्य भार्य्या हिंसाख्या तस्यां पुत्त्रचतुष्टयम् ।सम्प्राप्तं मुनिशार्द्दूल ! योगशास्त्रविचारकम् ॥
ज्येष्ठः सनत्कुमारोऽभूद्द्बितीयश्च सनातनः ।तृतीयः सनको नाम चतुर्थश्च सनन्दनः ॥
साङ्ख्यवेत्तारमपरं कपिलं वोढुमासुरिम् ।दृष्ट्वा पञ्चशिखं श्रेष्ठं योगयुक्तं तपोनिधिम् ॥
ज्ञानयोगं न ते दद्युर्ज्यायांसोऽपि कनीयसाम् ॥
”(चतुर्द्दशद्वापरे वेदव्यसनादयमेव व्यास आसीत् ।यथा,  देवीभागवते । १ । ३ । २९ ।“त्रयोदशे चान्तरिक्षो धर्म्मश्चापि चतुर्द्दशे ॥
”यथा,  च ब्रह्माण्डे । २७ अध्याये ।“धर्म्मो नारायणो नाम व्यासस्तु भविता यदा ।तदाप्यहं भविष्यामि भविष्यामि महामुनिः ॥
बालखिल्याश्रमे पुण्यपर्व्वते गन्धमादने ।तत्रापि मम ते पुत्त्रा भविष्यति तपोधनाः ॥
सुधामा कव्यपश्चैव कनिष्ठा विरजास्तथा ।मम योगबलोपेता विमना ह्यूर्द्धरेतसः ॥
प्राप्य माहेश्वरं तेजो रुद्रलोकाय संस्थिताः ॥
”क्वचित् युगस्य वैपरीत्यकथनन्तु कल्पभेदादवि-रुद्धमित्यधिगन्तव्यम् ॥
) धर्म्मलक्षणं यथा,  --“पात्रे दानं मतिः कृष्णे मातापित्रोश्च पूजनम् ।श्रद्धा वलिर्गवां ग्रासः षड्विधं धर्म्मलक्षणम् ॥
”इति पाद्मोत्तरखण्डम् ॥
 * ॥
धर्म्माङ्गानि यथा,  पाद्मभूमिखण्डे ।“ब्रह्मचर्य्येण सत्येन तपसा च प्रवर्त्तते ।दानेन नियमेनापि क्षमाशौचेन वल्लभ ! ॥
अहिंसया सुशान्त्या च अस्तेयेनापि वर्त्तते ।एतैर्द्दशभिरङ्गैस्तु धर्म्ममेव प्रसूचयेत् ॥
”धर्म्ममूलं यथा,  मत्स्यपुराणे ।“अद्रोहश्चाप्यलोभश्च दमो भूतदयातपः ।ब्रह्मचर्य्यं ततः सत्यमनुक्रोशः क्षमा धृतिः ।सनातनस्य धर्म्मस्य मूलमेतद्दुरासदम् ॥
”कलेर्दशसहस्रवर्षान्ते धर्म्मादयो हरेः पदं गमि-ष्यन्ति । यथा,  --“शालग्रामो हरेर्मूर्त्तिर्जगन्नाथश्च भारतम् ।कलेर्दशसहस्रान्ते ययौ त्यक्त्रा हरेः पदम् ॥
सत्त्वञ्च धर्म्मं सत्यञ्च वेदाश्च ग्रामदेवताः ।व्रतं तपश्चानशनं ययुस्तैः सार्द्धमेव च ॥
”इति ब्रह्मवैवर्त्ते प्रकृतिखण्डम् ॥
 * ॥
धर्म्माधारस्थानानि यथा,  --“यत्र स्थानं तवाधारो वदामि श्रूयतां विभो ! ।वैष्णवेषु च सर्व्वेषु यतिषु ब्रह्मचारिषु ॥
पतिब्रतासु प्राज्ञेषु वानप्रस्थेषु भिक्षुषु ।नृपेषु धर्म्मशीलेषु सत्सु सद्बैश्यजातिषु ॥
द्विजसेविषु शूद्रेषु सत्संसर्गस्थितेषु च ।एषु त्वं सन्ततं पूर्णो धर्म्मराज ! विराजसे ॥
युगे युगे तवाधारा एते पुण्यतमा जनाः ॥
”अपि च ।“अश्वत्थवटविल्वेषु तुलसीचन्दनेषु च ।देवार्हेषु च पुष्पेषु विद्यमानोऽसि शाखिषु ॥
देवालयेषु तीर्थेषु सतां शश्वद्गृहेषु च ।वेदवेदाङ्गश्रवणजनेषु च सभासु च ॥
श्रीकृष्णगुणनामोक्तश्रुतिगीतस्थलेषु च ।व्रतपूजातपोन्याययज्ञसाक्षिस्थलेषु च ॥
दीक्षापरीक्षाशपथगोष्ठगोष्पदभूमिषु ।गवां गृहेषु गोष्ठेषु विद्यमानो हि पश्यसि ॥
कृशता ते न भविता धर्म्मैतेषु स्थलेषु च ॥
धर्म्मागम्यस्थानानि यथा,  --“एतदन्येषु कृशता यदगम्यञ्च तत् शृणु ।पुंश्चलीषु तद्गृहेषु गृहेषु नरघातिनाम् ॥
नरघातिषु नीचेषु मूर्खेषु च खलेषु च ।देवतागुरुविप्रेषु पाल्यानां धनहारिषु ॥
असन्नरेषु धूर्त्तेषु चौरेषु रतिभूमिषु ।दुरोदरसुरापानकलहानां स्थलेषु च ॥
शालग्रामसाधुतीर्थपुराणरहितेषु च ।दस्युग्रस्तेषु देवेषु तालच्छायासु गर्व्विषु ॥
असिजीविमसीजीविदेवलग्रामयाजिषु ।वृषवाहस्वर्णकारजीवहिंसोपजीविषु ॥
भर्तृनिन्दितनारीषु स्त्रीजितेषु च पुंसु च ।दीक्षासन्धिविष्णुभक्तिविहीनेषु द्विजेषु च ॥
स्वाङ्गकन्याविक्रयिषु स्वयोषिद्विक्रयिष्वथ ।शालग्रामसुरग्रन्थभूमिविक्रयिषु प्रभो ! ॥
मित्रद्रोहिकृतघ्नेषु सत्यविश्वासघातिषु ।शरणागतहीनेषु आश्रितघ्नेषु तेषु च ॥
शश्वन्मिथ्योक्तिशीलेषु तथा सीमापहारिषु ।कामात्क्रोधात्तथा लोभान्मिथ्यासाक्षिप्रवादिषु ॥
पुण्यकर्म्मविहीनेषु पुण्यकर्म्मविरोधिषु ।स्थातुमेतेषु निन्द्येषु नाधिकारस्तव प्रभो ! ॥
”इति ब्रह्मवैवर्त्ते श्रीकृष्णजन्मखण्डे ४२ अध्यायः ॥
देवादीनां धर्म्मो यथा,  --सुकेशिरुवाच ।“किंलक्षणो भवेद्धर्म्मः किमाचरणसत्क्रियः ।यमाश्रित्य न सीदन्ति देवाद्यास्तु तदुच्यताम् ॥
ऋषय ऊचुः ।देवानां परमो धर्म्मः सदा यज्ञादिकाः क्रियाः ।स्वाध्यायवेदवेत्तृत्वं विष्णुपूजारतिः स्मृतिः ॥
दैत्यानां बाहुशालित्वं मात्सर्य्यं युद्धसत्क्रिया ।विन्दनं नीतिशास्त्राणां हरशक्तिरुदाहृता ॥
सिद्धानासुदितो धर्म्मो योगयुक्तिरनुत्तमा ।स्वाध्यायं ब्रह्मविज्ञानं भक्तिर्द्वाभ्यामपि स्थिरा ॥
उत्कृष्टोपासनं ज्ञेयं नृत्यवाद्येषु वादिता ।सरस्वत्यां स्थिरा भक्तिर्गान्धर्व्वो धर्म्म उच्यते ॥
विद्याधरत्वमतुलं विज्ञानं पौरुषे मतिः ।विद्याधराणां धर्म्मोऽथ भवान्यां भक्तिरेव च ॥
गान्धर्व्वविद्यावेदित्वं भक्तिः स्थाणौ तथा स्थिरा ।कौशल्यं सर्व्वशिल्पेषु धर्म्मः कैम्पुरुषः स्मृतः ॥
ब्रह्मचर्य्यममानित्वं योगाभ्यासरतिर्दृढा ।सर्व्वत्र कामचारित्वं धर्म्मोऽयं पैतृकः स्मृतः ॥
ब्रह्मचर्य्यं यताशित्वं जप्यज्ञानञ्च राक्षस ! ।नियमा धर्म्मवेदित्वमार्षं धर्म्मं प्रचक्षते ॥
स्वाध्यायं ब्रह्मचर्य्यञ्च दानं यजनमेव च ।अकार्पण्यमनायासं दयाहिंसाक्षमादयः ॥
जितेन्द्रियत्वं शौचञ्च माङ्गल्यं भक्तिरुच्यते ।शङ्करे भास्करे देव्यां धर्म्मोऽयं मानवः स्मृतः ॥
धनाधिपत्यं भोगानि स्वाध्यायं शङ्करार्च्चनम् ।अहङ्कारमशौचञ्च धर्म्मोऽयं गुह्यकेष्विति ॥
परदाराभिमर्षित्वं परार्थेऽपि च लोलुपा ।स्वाध्यायस्त्र्यम्बके भक्तिर्धर्म्मोऽयं राक्षसः स्मृतः ॥
अविवेकताथाज्ञानं शौचहानिरसत्यता ।पिशाचानामयं धर्म्मः सदा चामिषगृध्नुता ॥
योनयस्तु द्वादशैताः सह धर्म्माश्च राक्षस ! ।ब्रह्मणा कथिताः पुण्या द्वादशैव गतिप्रदाः ॥
”इति वामनपुराणे ११ अध्यायः ॥
धर्म्माधर्म्मलक्षणम् । यथा,  --“अहिंसालक्षणो धर्म्मो हिंसा चाधर्म्मलक्षणा ॥
”इति महाभारतम् ॥
“वेदप्रणिहितो धर्म्मो ह्यधर्म्मस्तद्विर्य्ययः ॥
”इति श्रीभागवतम् ॥
“विहितक्रियया साध्यो धर्म्मः पुंसां गुणो मतः ।प्रतिषिद्धक्रियासाध्यः स गुणोऽधर्म्म उच्यते ॥
”इति धर्म्मदीपिका ॥
(दुह्यवंशीयनृपविशेषः । यथा,  भागवते । ९ । २३ । १४ ।“द्रुह्योस्तु तनयो वभ्रुः सेतुस्तस्यात्मजस्ततः ।आरब्दस्तस्य गान्धारस्तस्य धर्म्मस्ततो धृतः ॥
”)

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 धर्म्म पु०
  न०
  अर्द्धर्च्चा० ध्रियते लोकोऽनेन धरति लोक वा धृ--मन् ।“चोदनालक्षणोऽर्थोधर्मः” जै० सूत्रलक्षिते पदार्थे तत्र धर्म-शब्दस्य यागादिपरत्वम् भाष्यसम्मतमन्यमते स्वर्गसाधना-दृष्टभेदपरत्वं तथाहि “अथातो धर्मजिज्ञासेति” सूत्रमाष्ये“धर्माय जिज्ञासा धर्मजिज्ञासा,  सा हि तस्य ज्ञातु-मिच्छा । स कथं जिज्ञासितव्यः? को धर्मः,  कथं-लक्षणः,  कान्यस्य साधनानि कानि साधनाभासानि,  किं-परश्चेति । तत्र को धर्मः,  कथंलक्षणः--इति एके-नैव सूत्रेण व्याख्यातं--‘चोदनालक्षणोऽर्थो धर्मः’--इति । कानि अस्य साधनानि,  कानि साधनाभासानि, किंपरश्चेति शेषलक्षणेन व्याख्यातं,  क्व पुरुषपरत्वं क्ववा पुरुषो गुणभूतः?--इत्येतासां प्रतिज्ञानां पिण्डस्यै-तत् सूत्रम् ‘अथातोधर्मजिज्ञासा’--इति । धर्मःप्रसिद्धो वा स्यात्,  अप्रसिद्धो वा? स चेत् प्रसिद्धः,  नजिज्ञासितव्यः
 अथाप्रसिद्धः,  नतरां
 तदेतदनर्थकंघर्मजिज्ञासाप्रकरणं,  अथवाऽर्थवत्?” । धर्मं प्रतिहि विप्रतिपन्ना बहुविदः, --केचिदन्यं धर्ममाहुः, केचिदन्यं,  सोऽयमविचार्य्यप्रवर्त्तमानः कञ्चिदेवोपाददानोविहन्येतार्थात् अनर्थं च ऋच्छेत्,  तस्माद्धर्मो जिज्ञा-सितव्य इति,  स हि निःश्रेयसेन पुरुषं संयुनक्तीति प्रति-जानीमहे” भा० “तदभिधीयते चोदनालक्षणोऽर्थोधर्म । २ सू० “चोदनां--इति क्रियायाः प्रवर्त्तकंवचनमाहुः,  आचार्य्यचोदितः करोतीति हिदृश्यते । लक्ष्यते येन तल्लक्षणं धूमो लक्षणमग्नेरितिहि वदन्ति । तया यो लक्ष्यते,  सोऽर्थः पुरुषं निःश्रे-यसेन संयुनक्तीति प्रतिजानीमहे । चोदना हि भूतं, भवन्त,  भावष्यन्तं,  सूक्ष्म,  व्यवहितं,  विप्रकृष्टमित्येवंजा-तीयकमर्थं शक्नोत्यवगमयितुं,  नान्यत् किञ्चनेन्द्रियम्, ”य एव श्रेयस्करः,  स एव धर्मशब्देनोच्यते । कथमव-गम्यतां? । यो हि यागमनुतिष्ठति,  तं ‘धार्मिकः’--इति समाचक्षते,  यश्च यस्य कर्त्ता स तेन व्यपदि-श्यते,  यथा पाचकः,  लावक इति । तेन यः पुरुषंनिःश्रेयसेन संयुनक्ति,  स धर्मशब्दनोच्यते । न केवलंलोके,  वेदेऽपि ‘यज्ञेन यज्ञमयजन्त देबाः,  तानि धर्माणिप्रथमान्यासन्’--इति यजतिशब्दवाच्यमेव धर्मं समाम-नन्ति । उभयमिह चोदनया लक्ष्यते,  अर्थोऽनर्थश्चइति,  कोऽर्थः? यो निःश्रेयसाय,  ज्योतिष्टमादिः ।कोऽनर्थः? यः प्रत्यवायाय,  श्येनो,  वज्रः,  इषुरि-त्येवमादिः । कथं पुनरसावनर्थ? । हिसा हि सा, सा मा भूत् इति अर्थग्रहणम् ।” शावरभाष्यम्एतन्मतानुसारेण लौगाक्षिभास्करेणोक्तं यथा “अथ कोधर्मः किं तस्य लक्षणमिति चेदुच्यते । यागादिरेवधर्मः । तल्लक्षणस्तु वेदप्रतिपाद्यप्रयोजनवदर्थो धर्मः ।प्रयोजनेऽतिव्याप्तिवारणाय प्रयोजनवदिति । भोजना-दावतिव्याप्तिवारणाय वेदप्रतिपाद्येति । अनर्थफलक-त्वादनर्थभूते श्येनयागादावतिव्याप्तिवारणायार्थ इतिन च चोदनालक्षणोर्थो धर्म इति सौत्रधर्मलक्षण-विरोधः चोदनाशब्दस्य तत्र विधिरूपवेदैकदेश-परत्वादिति वाच्यम् । सर्ववेदस्य तात्पर्य्येन धर्मप्रति-पादकत्वात् । स च यागादिः । “यजेत स्वर्गकामः”इत्यादि वाक्येन स्वर्गमुद्दिश्य पुरुषं प्रति विधीयते” ।अन्यमते तु अदृष्टविशेषस्यैव धर्मत्वं तत्त्वबोधिन्यां तदु-भयमतं संक्षिप्य दर्शितं यथा“चोदनालक्षणोऽर्थो धर्मः” इति । चोदनैव लक्षणं प्रमाणंयस्य तादृशो योऽर्थः स धर्मः चोदना प्रवर्त्तको वेदोविधिरूपः । चुद प्रेरणे इत्यस्माच्चौरादिकधातोः वेदमात्र-स्यैवेयं परिमाषेत्यपरे । तथा च बेदैकप्रमाणगम्योऽर्थःपुण्यनामाऽदृष्टविशेषः धर्मः कार्य्यापूर्वापरनामा तथा चतार्किकाः विहितक्रियया साध्यो धर्मः पुंसो गुणो मतः ।प्रतिषिद्धक्रियासाध्यः स गुणोऽधर्म उच्यते” । भविष्ये“धर्मः श्रेयः समुद्दिष्टं श्रेयोऽभ्युदयसाधनम्” । तैत्ति-रीयश्रुतिरपि “धर्मो विश्वस्य जगतः प्रतिष्ठा लोकेधर्मिष्ठं प्रजा उपसर्पन्ति धर्मेण पापमपनुदतीति” प्रशंसा-ममिदधती अभ्युदयसाधनं धर्म इति प्रतिपादयति ।भाष्यमपि “कोऽर्थो योऽभ्युदयाय” । गुरुमते विधेरपूर्वेशक्त्याऽपूर्वस्य बिधिवाच्यत्वात वेदगम्यत्वं सूपपन्नमेव ।अगृहीतग्राहित्वस्य प्रामाण्यरूपत्वाद्वेदमात्रलभ्यत्वम-पूर्वस्य । अन्येषां मते तु यागादेरिष्टसाधनत्वान्यथानुप-पत्त्या कल्प्यत्वेऽप्यपूर्वस्य,  वेदस्य प्रवर्त्तकत्वान्यथानुपपत्त्याकल्पनीयत्वेन वेदमूलकत्वात् वेदप्रमाणकत्वम् । भट्टमतेतु चोदना प्रेरणा फलभावना लिङाद्यर्थाभिधारूपातया च केन कथमित्याकाङ्क्षामुत्थाप्य लक्ष्यते आश्रीयतेकर्त्तव्यत्वेन बोध्यते यः करणीभूतो धात्वर्थयागादिःस धर्म इत्यर्थः तथाच विश्वामित्रः “यमार्य्याः क्रियमाणंहि शंसन्त्यागमवेदिनः । स धर्मोयं विगर्हन्ति तम-धर्मं प्रचक्षते” इति । अतएव “चोदनागम्योग्निहोत्रादि-र्धर्मो नातल्लक्षणचैत्यवन्दनादिरिति” शास्त्रदीपिका । तत्रचोदनागम्यो वेदबोधितकर्त्तव्यताक इत्यर्थः । अत्र मतेधर्मशब्दो निरूढलाक्षणिकः अदृष्ट एव तस्य शक्तेः“स्याद्धर्ममस्त्रियां पुण्यश्रेयसी सुकृतं वृषः” इत्युक्त्वा “शस्त-ञ्चाथ त्रिषु द्रव्ये पापं पुण्यं सुखादि च” इत्यमरोक्तेःद्रव्ये तज्जनके घर्मिणि त्रिषु बाच्यलिङ्गमित्यर्थः । अत-एव भट्टवार्त्तिकं “द्रव्यक्रियागुणादीनां धर्मत्वं स्थाप-यिष्यते । तेषामैन्द्रियकत्वेऽपि न ताद्रूप्येण धर्मताश्रेयःसाधनता ह्येषां नित्यं वेदात् प्रतीयते । ताद्रूप्येणच धर्मत्वं तस्मान्नेन्द्रियगोचाः” इति । यद्यपि पुण्यनामा-दृष्टविशेष एव धर्मस्तदर्थस्तथापि द्रव्यक्रियादीनामपिधर्मत्वं व्यवस्यापयिष्यते तेषां धर्मजनकतया कारणेकार्य्यत्वो पचारात् तेषु धर्मव्यपदेश इति भावः । नताद्रूप्येण न स्वरूपतः,  अपि तु धर्मजनकतयेति शेषः ।धर्मजनकत्वे मानमाह श्रेय इति “श्रेयोऽभ्युदयसाधनम्”उक्तभविष्यवचनात् तत्र साक्षात् स्वर्गादिसाधनमदृष्टंतत्साधनता यागादेरित्यर्थः ताद्रूप्येण स्वरूपतः । अत्रच वेदमात्रप्रमाणलब्धसत्ताकार्थत्वं लक्षणं गुणविशेषश्चस्वरूपं,  द्वितीयमते वेदैकप्रमितकर्त्तव्यताकार्थत्वं लक्षणंद्रव्यक्रियागुणादयः स्वरूपम् उभयत्र वेदप्रामाण्यादेव-प्रामाण्यम्” ।तद्भेदादिकं हेमाद्रिव्रतखण्डे उक्तं यथा भविष्यपु० “वर्णधर्मः स्मृतस्त्वेक आश्रमाणामतः परम् । वर्णा-श्रमस्तृतीयस्तु गौणोनैमित्तिकस्तथा । वर्णत्वमेकमा-श्रित्य यो धर्मः सम्प्रवर्त्तते । वर्णधर्मः १ स उक्तस्तु यथो-पनयनं नृप । आश्रमञ्च समाश्रित्य यो धर्मः सम्प्रवर्त्तते ।स खल्वाश्रमधर्मस्तु २ भिक्षादण्डादिको यथा । वर्णत्वमा-श्रमत्वञ्च योऽधिकृत्य प्रवर्त्तते । स वर्णाश्रमधर्मस्तु ३स्यान्मौञ्ची मेखला यथा । यो गुणेन प्रवर्त्तेत गुण-धर्मः ४ स उच्यते । यथा मूर्द्धाभिषिक्तस्य प्रजानां परि-पालनम् । निमित्तमेकमाश्रित्य यो धर्मः सम्प्रवर्तते ।नैमित्तिकः ५ स विज्ञेयः प्रायश्चित्तविधिर्यथा” “वर्णत्व-मेकमाश्रित्येति एकशब्दो वक्ष्यमाणोभयनिमित्तव्यावृत्ति-परः,  वक्ष्यमाणधर्मभिन्नत्वात् अयं त्वाश्रमत्वमनपेक्ष्य वर्ण-त्वनिमित्तकोऽतः सत्यामप्युपनयनस्याष्टवर्षत्वाद्यपेक्षायांनैकशब्दविरोध इति । अयवा वीप्सायामेकशब्दः तत-श्चैकैकं वर्णत्वमुद्दिश्य यो विधीयते स वर्णधर्म इतिअतएवाष्टवर्षादिवाक्यैरनेकवर्णत्वोद्देशेन विधीयमानमुप-नयनं दृष्टान्तीकृतम् । निमित्तमेकमाश्रित्येत्यत्र प्राय-श्चित्तस्य नित्यकाम्यवैधर्म्यमात्रेण नैमित्तिकत्वं न तुराहुदर्शननिमित्तस्नानादिवदकरणजनितदोषपरिहारार्थतया,  निषिद्धकर्मकृताधर्मपरिहारार्थतयैव तद्विधानो-पपत्तेः । न च जातेष्टिवदुभयार्थत्वं,  तत्र फलनिमित्तयोरुभयोरुपात्तत्वान्न त्विह तथेति । साधारणधर्मस्तु महा-भारते । “श्राद्धकर्म तपश्चैव सत्यमक्रोध एव च । स्वेषुदारेषु सन्तोषः शौचं विद्यानसूयिता । आत्मज्ञानंतितिक्षा च धर्मः साधारणी ६ नृप!” चातुर्वण्यस्येतिशेषः । “तपश्चान्द्रायणादि । यदाह देवलः “व्रतो-पवासनियमैः शरीरोत्तापनं तपः” । व्रतशब्दोऽत्र स्नानदानजपहोमपूजादिपरः । एतेन व्रतखण्डप्रतिपा-द्यानां धर्माणामपि साधारणत्व सूचितम् । आत्म-ज्ञानमित्यनेन मोक्षखण्डप्रतिपाद्यानामपि धर्माणांसाधारणत्वम् । न च शूद्राधिकरणन्यायेन शूद्राणांविद्यायामनधिकार इति कथं मोक्षधर्माणां साधा-रणत्वमिति वाच्यम् तेषामुपनयनाभावेनाध्ययनासम्भ-वाद्वेदवाक्यविचार एवानधिकारः न पुनरवैदिके “श्रा-वयेच्चतुरोवर्णानिति” शूद्राणामपि पञ्चयज्ञादिवत् पुराण-स्मृतिप्रतिपाद्यविद्योपदेशदर्शनात् । ननु तथापि कथंवेदान्तवाक्यविचारजनितज्ञानाभावे शूद्राणां मोक्षधर्मा-धिकार इति चेत् मैवम् मोक्षसाधनस्य ज्ञानस्य तदे-कसाध्यत्वसिद्धेः,  तथा च श्रुतिः “तरति शोकमात्म-वित् ब्रह्म वेद ब्रह्मैव भवति ब्रह्मविदाप्नोति परं वि-द्ययामृतत्वमश्नुते” इति,  मोक्षस्यात्मज्ञानसाध्यतां वदति ।आत्मज्ञानस्य च पुराणादिवचननिचयविचारपरिचया-दप्युपपत्तेः श्रोतव्य इत्यादिवाक्यानां तु विचारनिय-मविधित्वानङ्गीकारात् अङ्गीकारे वा तस्य द्विजाति-नियततया “श्रावयेच्चतुरोवर्णानित्यादिपुराणवचनविषय-विधेरप्यध्ययनविधिवद्विचारपर्य्यन्ततास्तु ततश्च यथाद्रव्यसाध्यत्वाविशेषेऽपि क्रतूनान्तत्तद्वर्णबिहितोपायनिय-मार्जितद्रव्यसाध्यत्वम् एवमात्मज्ञानसाध्यत्वाविशेषेऽपिमोक्षस्य तदुपायविशेषजनितज्ञानसाध्यत्वमिति सर्वमन-वद्यम्” तथा चोक्तं भागवते “स्त्रीशूद्रद्विजबन्धूनांत्रयी न श्रुतिगोचरः । इति भारतमाख्यानं मुनिनाकृपया कृतम्” । महाभारतेऽपि “मामुपाश्रित्य तु कौ-न्तेय! येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथाशूद्रास्तेऽपि यान्ति परां गतिम्” । विष्णुः । “क्षमासत्य दमः शौच दानमिन्द्रियसंयमः । अहिंसा गुरुशु-श्रूषा तीर्थानुसरणं दया । आर्जवं लोभशून्यत्वं देव, ब्राह्मणपूजनम् । अनभ्यसूया च तथा घर्मः सा-मान्य उच्यते इति” । ब्रह्मवैवर्त्ते “विद्या,  दया,  दमः, शौचं,  सत्यमस्तेयता तपः । जितेन्द्रियत्वमक्रोधोलज्जा धर्मः इति स्मृतिः” । विष्णुधर्मोत्तरे “तस्यद्वाराणि यजनं तपोदानं दया क्षमा । ब्रह्मचर्य्यंतथा सत्यं तीर्थानुसरणं शुभम् । स्वाध्यायसेबा सा-धूनां सहवासः सुरार्च्चनम् । गुरूणां चैव शुश्रूषाब्राह्मणानाञ्च पूजनम् । इन्द्रियाणां यमश्चैव ब्रह्मचर्य्य-ममत्सरम् । गङ्गास्रानं शिबो देवो विप्रपूजात्मचिन्त-वम् । ध्यानं नारायणस्यैतत् संक्षेपाद्धर्मलक्षणम्” “दा-नमित्यनेन दानखण्डप्रतिपाद्यानाम्,  तीर्थानुसरणमि-त्यनेनापि तीर्थखण्डप्रतिपाद्यानाम् देवब्राह्मणपूजनमित्यनेनापि परिशेषखण्डप्रतिपाद्यानाम् देवतापूजना-दिधर्माणां साधारणत्वम्” । वृहस्पतिः “दया,  क्षमा-ऽनसूया,  च शौचानायासमङ्गलम् । अकार्पण्य, मस्पृहत्व सर्वसाधारणानि च । परे वा बन्धुवर्गे वामित्रे द्वेष्टरि वा सदा । आपन्ने रक्षितव्यं तु दयैषापरिकीर्त्तिता । बाह्ये वाऽऽध्यात्मिके चैव दुःखे चौत्पा-तिके क्वचित् । न कुप्यति न वा हन्ति सा क्षमा परि-कीर्त्तिता । न गुणान् गुणिनो हन्ति स्तौति मन्दगुणा-नपि । नान्यदोषेषु रमते साऽनसूया प्रकीर्त्तिता ।अभक्ष्यपरिहारश्च संसर्गश्चाप्यनिन्दितैः । स्वधर्मे च व्यव-स्थानं शौचमेतत् प्रकीर्त्तितम् । शरीरं पीद्ध्यते येनसुशुभेनापि कर्मणा । अत्यन्तं तन्न कुर्वीत अनायासः सउच्यते । प्रशस्ताचरणं नित्यमप्रशस्तविवर्जनम् । एतद्धिमङ्गलं प्रोक्तमृषिभिस्तत्त्वदर्शिभिः । स्तोकादप्युप-कर्त्तव्यमदीनेनान्तरात्मना । अहन्यहनि यत्किञ्चित्अकार्पण्यं हि तत् स्मृतम् । यथोपपन्ने सन्तोषःकर्त्तव्योऽत्यल्पवस्तुनि । परस्य चिन्तयन्नर्थं साऽस्पृहापरिकीर्त्तिता” । तदेवं निरूपिताः षट्प्रकारा धर्माः ।अन्यथाऽपि तद्भेदस्तत्रैवोक्तो यथाविश्वामित्रः “यमार्य्याः क्रियमाणं हि शंसन्त्याग-मवेदिनः । स धर्मो यं विगर्हन्ति तमधर्मं प्रचक्षते” ।भृनुः “प्रवृत्तञ्च निवृत्तञ्च द्विविधं कर्म वैदिकम् । स-र्गादौ सृजता सृष्टं ब्रह्मणा वेदरूपिणा । प्रवृत्तसं-ज्ञको धर्मो गुणतस्त्रिविधोमयेत् । सात्विको राजसश्चैवतामसश्चेति भेदतः । काम्यबुद्ध्या च यत् कर्म मोक्षेऽबिफलवर्जितम् । क्रियते द्विज! कर्मेह तत् सात्विक-मुदाहृतम् । मोक्षायेदं करोमोति सङ्कल्प्य क्रियते तुयत् । तत् कर्म राजसं ज्ञेयं न साक्षान्मोक्षकृद्भवेत् ।कार्य्यबुद्ध्यानपेक्षं यत् कर्मविध्यनपेक्षया । क्रियते द्विज-वर्य्येह तत्तामसमुदाहृतम्” ।धर्म्माधिष्ठातृदेवस्योत्पत्तिः तत्र खण्डे वराहपु०  दर्शितायथा “अथोत्पत्ति प्रवक्ष्यामि धर्मस्य महतीं नृप! ।माहात्म्येन समायुक्त विस्तरेण नराधिप! । पूब्रह्माव्ययः शुद्धः परादपरसंज्ञितः । स सिसृक्षुःप्रजास्त्वादौ पालनं तास्वचिन्तयत् । तस्य चिन्तयत-स्त्वङ्गाद्दक्षिणाख्यात् सकुण्डलः । प्रादुर्बभूव पुरुषःश्वेतमाल्यानुलेपनः । तं दृदोवाच भगर्वांश्चतुष्पादं वृषाक-तिम् । पालयेमाः प्रजाः पुत्र! त्वं ज्येष्ठो जगतो भव ।इत्युक्तः स समुत्तस्थौ चतुष्पादः कृते युगे । त्रेतायांस त्रिभिः पादैर्द्वाभ्यां वै द्वापरेऽभवत् । कलायेकेन पा-देन प्रजाः पालयते विभुः । षड्भेदो ब्राह्मणानां सत्रेधा क्षत्रे व्यवस्थितः । द्वेधा वैश्येषु शूद्रेषु त्वेकधाजगतः प्रभुः । रसातलेषु सर्वेषु द्वापरेषु स्वयम्भुवः ।चतुःशृङ्गस्त्रिपाच्चैव द्विशिराः सप्तहस्तवान् । त्रिधैवबद्धो विप्राणां मुखगः पालयन् प्रजाः” ।भाग० ४ । १ । अ० । तत्पत्नीपुत्रादिभेदा दर्शिता यथा“त्रयोदशाऽदाद्धर्माय तथैकामग्नये विभुः । पितृभ्यएकां युक्तेभ्यो भवायैकां भवच्छिदे । श्रद्धा मैत्री दयाशान्तिस्तुष्टिः पुष्टिः क्रियोन्नतिः । बुद्धिर्मेधा तितिक्षाह्रीर्मूर्त्तिर्धर्मस्य पत्नयः । श्रद्धाऽसूत धृतिम् मैत्री प्रसाद-मभयं दया । शान्तिः सुखं मुदं तुष्टिः णयं पुष्टिरसू-यत । योगं क्रियोन्नतिर्दर्पमर्थं बुद्धिरसूयत । मेघास्मृतिं तितिक्षा तु क्षेमं ह्रीः प्रश्रयं सुतम् । मूर्त्तिःसर्वगुणोपेतौ नरनारायणावृषी । ययोर्जन्मन्यदोविश्वमभ्य-नन्दत् सुनिर्वृतम्” ।वामनपुरा० अन्येऽपि तस्य भार्य्यापुत्रा उक्ता यथा“धर्मस्य भार्य्याऽहिंसाख्या तस्यां पुत्रचतुष्टयम । सम्प्राप्तंमुनिशार्दूल! योगशास्त्रविचारकम । ज्येष्ठः सनत्-कुमारोऽभूत् द्वितीयश्च सनातनः । तृतीयः सनको नामचतुर्थश्च सनन्दनः । साङ्ख्यवेत्तारमपरं कपिलं वोढु-मासुरिम् । दृष्ट्वा पञ्चशिखं श्रेष्ठं योनयुक्तं तपोनिधिम् । ज्ञानयोगं न ते दद्युर्जायां सोऽपि कनीय-साम्” । देवादिभेदेन धर्ममेदा वामनपु०  ११ अ०उक्ता यथा “किंलक्षणो भवेद्धर्मः किमाचरणसत्-क्रियः । यमाश्रित्य न सीदन्ति देवाद्यास्तु तदुच्यताम्ऋषय उचुः । देवानां परमो धर्मः सदा यज्ञादिकाःक्रियाः । स्वाध्यायवेदवेत्तृत्वं विष्णुपूजारतिः स्मृतिः १ ।दैत्यानां वाहुशालित्वं मात्सर्य्यं युद्धसत्क्रिया ।विन्दनं नीतिशास्त्राणां हरभक्तिरुदाहृता २ ।सिद्धानामुदितो धर्मो योगयुक्तिरनुत्तमा । स्वाध्यायोब्रह्मविज्ञानं भक्तिर्द्वाभ्यामपि स्थिरा ३ । उत्कृष्टोपासनंज्ञेयं नृत्यवाद्येषु वादिता । सरस्वत्यां स्थिरा मक्ति-र्गान्धर्वो धर्म उच्यते ४ । विद्याधरत्वमतुलं विज्ञानं पौ-रुषे मतिः । विद्याधराणां धर्मोऽयं भवान्यां भक्तिरेवच ५ गान्ध विद्यावेदित्वं भक्तिः स्थाणौ तुक्का स्थिरा ।कौशल्यं सर्वशिल्पेषु र्मः कैम्पुरुषः स्मृतः ६ । ब्रह्मचर्य्य-ममानित्वं योगार सरतिर्दृढा । सर्वत्र कामचारित्वंधर्मोऽयं पैतृकः स्मृतः ७ । ब्रह्मचर्य्यं यताशित्वं जप्य-ज्ञानञ्च राक्षस! नियमोधर्मवेदित्वमार्षं धर्मं प्रच-क्षते ८ । स्वाध्याया व्रह्मचर्य्यञ्च दानं यजनमेव च ।अकार्पण्यमनायासं दयाहिंसाक्षमादयः । जितन्द्रिय-त्वं शौचञ्च माङ्गल्यं भक्तिरुच्यते । शङ्करे भास्करेदेव्यां धर्मोऽयं मानव० स्मृतः ९ । धनाधिपत्यं भोगाश्चस्वाध्यायः शङ्कराच्चनम् । अहङ्कारमशौचञ्च धर्मोऽयंगुह्यकेष्विति १० । परदाराभिमर्षित्वं परार्थेऽपि चलोलुपा । स्वाध्यायस्त्र्यम्बके भक्तिर्धर्मोऽयं राक्षसःस्मृतः ११ । अविवेकताथाऽज्ञानं शौचहानिरमत्यता ।पिशाचानामयं धर्मः सदा चामिपगृध्नुता १२ । योनयस्तुद्वादशैताः सहधर्माश्च राक्षस! । ब्रह्मणा कथिताःपुण्या द्वादशैव गतिप्रदाः” । २ धनुषि ३ यमे ४ सोमपे च पु०
 मेदि० । ५ सत्सङ्गे ६ अर्हति जिने च पु०
  हेमच० । ७ न्याये८ स्वभावे ९ आचारे १० उपमायां ११ क्रतौ १२ अहिंसा-याम् । १३ उपनिषदि मेदि० पु०
  न०
  । १४ आत्मनि तस्य सर्वस्यस्वस्मिन् धारणात् १५ जीवे देहप्राणादेर्धारणात् १६ षट्-कलप्रस्तावे प्रथमगुरुकेऽन्त्यलघुचतुष्टयके द्वादशभेदे ।१७ भाग्याख्ये लग्नेन्दुभ्यां नवमस्थाने तद्भावानयनं द्वादश-भावशब्दोक्तदिशा बोध्यम् । तत्र चिन्त्यपदार्था जन्मकालेतद्भावस्थग्रहयोगादिकफलं जातकपद्धतावुक्तं यथा“विहाय भावान् सकलान् प्रयत्नाद्भाग्याभिध दैवविदाविचिन्त्यम् । भाग्यान्वितो ना यदि शीलविद्याः कुलंतदायुश्च भवेत् सुधन्यम् । लग्नाच्चन्द्रात् यद्भवेदङ्क-संख्यं भाग्यस्थानं प्राक्तनैः कीर्त्तितं तत् । चिन्त्यो वीर्य्या-ढ्यात्तयोस्तत्पतिः कः कस्मिन् भावे कीदृशः कारकोवा । भाग्यालयं स्वामियुतेक्षितं चेत् स्वदेशतो भाग्य-विवृद्धिदं तत् । अन्येन दृष्टं त्वथ वा युतं चेदन्वलदेशे फलदानदक्षम् । भाम्यभे शुभखगा मिलिताः स्यु-राज्यदा न रिपुनीचगृहे चेत् । धर्मधान्यसुखवृद्धि-कराश्च स्वायुषः स्थिरधनस्य च वृद्ध्यै । नीचारि-संस्थाश्च न सौम्यदृष्टाः पापाश्च भाग्येन शुभप्रदाः स्युः ।क्रूरा अपि स्वे भवने शुभाः स्युर्विशेषतः सद्ग्रहवीक्षिताश्चेत् । पूर्णचन्द्रसहितं शुभ ९ भं चेत् स्यात्प्रधानपुरुषः पुरुषोऽसौ । स्वेचरेक्षणसमागमयुक्तंसद्गुरोस्तु युतितोऽतिविशेषात् । स्वोच्चस्थिताः सर्वनभश्चरेन्द्राः शुभाः शुभस्थानगता विदध्युः । नरं समृद्धंशुभदृष्टदेहा भूपं हतारिं सुशरीरकीर्त्तिम् । त्र्यादिखेचरयुतिश्च भाग्यभे भूपतिं हि जनयेत् बुधोनिता ।शौरिभूसुतगुरूनिता नरं कामकीर्त्तिधनसौख्यवर्जितम् ।धर्मे तु तीर्थं दिनकृन्नवाब्दे चन्द्रो नखे १० वातमसृक्च शक्रे १४ । मातुर्मृतिर्ज्ञोऽङ्गयुगे २६ कविर्मां तिथ्यव्दके१५ तातमृतिं गुरुश्च” ।वर्षलग्नात् धर्मभावफलं नी० ता० उक्तं यथा“भौमेऽव दपे त्रिनवगे क्रूरायुक्ते बलान्विते । गुणावह-स्तदा मार्गश्चिरं कार्य्यं स्थिरं तनु । त्रिधर्मस्थोऽव्दपःसूर्य्यः कन्दलीमार्गसौख्यदः । अन्यप्रेषणयानं स्यात्सं चेन्नाधिकृतो भवेत् । शुक्रेऽव्पे त्रिनवगे मार्गसौख्यंविलोमगे । अस्ते वा कुगतिः सौम्ये देवयात्रा तथा-विधे । क्रूरार्दिते कुयानं स्यात् गुरावेवं विचिन्तयेत् ।इत्थशाले लग्नधर्मपत्योर्यात्राऽस्त्यचिन्तिता । लग्नेशोधर्मपे यच्छन् स्वं महश्चिन्तिताध्वगः । एवं लग्ना-वदयोर्योगे मुथहाङ्गपयोरपि । गुरुस्थाने कुजे धर्मेसद्यात्रा भृत्यवित्तदा । ज्ञस्थाने लग्नपो भौभो दृष्टःसद्यानसौख्यदः । स्वस्थानगो हि बलवान् लग्नदर्शी सुया-नदः । जन्माधिकारी ज्ञो मन्दस्थाने क्रूरयुतो यदा ।पन्था रिपोः स्वकटकाद्गुरुशुक्रेन्दुजीवयोः । धर्मेशनिर्नाधिकारी पन्थानमशुभं वदेत् । इत्थं गुरौदूरयात्रा नृपसङ्गस्ततो गुणः । कुजेऽव्दपे नष्टवलेस्वजनाद्दूरतो गतिः । द्यूनेन्थिशा धर्म इन्द्रौ सबलेऽध्वाविदेशजः । वर्षेशो बलवान् पापायुतः केन्द्रेऽधिकार-वान् । अधिकारे गतिः सङ्ख्ये मेनापत्येऽपि वा वदेत् ।एवंविधे कुजे जीवे युतेऽर्कान्निर्गते पुनः । परसैन्यो-परिगतिजयख्यातिसुखावहा । जीवान्नवमगे भौमेशुभां यात्रां नृणां वदेत्” । १८ आधेये स्ववृत्तिपदार्थे“धर्मादनिच् केवलात्” पा० बहु० अनिच् । विधर्मा सुधर्माकेवलादित्युक्तेः परमः स्वीघर्मो यस्येति बहुब्रीहौ न ।सन्दिग्धसाध्यघर्मा इत्यादौ तु कर्मधारयपूर्वपदो बहु-व्रीहिः समानविभक्तिकपदपूर्वकेतरत्वस्यैव केवलशब्दार्थ-त्वात् निवृत्तिधर्मा अनुच्छित्तिधर्मा इत्यादौ अनिच् ।

Capeller

German

 ध॑र्म m.
  Gesetz,  Recht (auch personif), 
Ordnung,  Sitte,  Gerechtigkeit,  Pflicht, 
Tugend,  Verdienst
 Angemessenheit, 
Eigentümlichkeit,  Art und Weise, 
Merkmal,  Attribut
 Mannsname. Abstr.
धर्मता f.
 , 
°त्व n.
 

Burnouf

French

 धर्म धर्म m.
  n.
  (धृ
 sfx. म) ce qui fait
qu'une chose est comme elle est: loi,  condition,  nature propre.
		 Loi
morale
 devoir
 droit,  législation
 règle grammaticale.
		 Loi
physique
 ordre des phénomènes
 les phénomènes eux-mêmes
 qqf. 
les êtres sensibles,  en tant qu'ils sont soumis à une loi.
Pratique de la loi
 vertu,  justice
 mérite
 innocence.
		 Homme
pratiquant la justice,  suivant la loi,  observant les devoirs de sa caste
ou de sa condition
 homme pieux et dévot.
		 Livre exposant la loi:
code
		 les 9 धर्मस् ou livres canoniques du Népâl,  Bd.
		 Les
biens du monde futur [par oppos. à अर्थ les biens de ce monde], 
Bd.
		 la Loi,  cf.  बुद्धध्र्मसङ्घ,  Bd.
		 Np. Dharma ou la Loi
[personnifiée au m.
 ],  c-à-d. Yama धर्मराज।
धर्मकाय a. qui a pour corps la Loi,  ép. du saint
Avalokiteśvara au Tibet,  Bd.
धर्मकार्य n.
  (कृ) devoir imposé par la Loi.
धर्मकील m.
  district soumis à une même juridiction. 
धर्मकेतु m.
  le même que धर्मकाय,  Bd.
धर्मक्षेत्र n.
  le champ de la justice,  le champ saint
		 np.
de la plaine,  près de Delhi,  où eut lieu la grande bataille des
Kurus et des Pāṇḍus,  cf.  कुरुक्षेत्र। -- M. homme juste et
vertueux.
धर्मचक्र m.
  circonscription légale,  cercle soumis à une
même juridiction. 
		 La roue de la Loi,  Bd.
धर्मचारिन् a. (चर्) qui pratique la justice,  vertueux.
धर्मचिन्तन n.
  et. धर्मचिन्ता f.
  pensée conforme à
la justice.
धर्मज्ञ a. (ज्ञा) qui connaît le devoir.
धर्मण m.
  esp. d'arbre
		 esp. de serpent.
धर्मतस् adv. (sfx. तस्) selon la loi,  justement,  comme il
faut.
धर्मद्रवी f.
  le fleuve saint,  le Gange.
धर्मध्वजिन् a. (sfx. इन्) qui affiche la vertu,  hypocrite, 
imposteur.
धर्मपत्तन n.
  poivre.
		 Np. de pays.
धर्मपत्र n.
  ficus glomerata,  bot.
धर्मपुत्र m.
  Yudhiṣṭhira,  fils de Dharma.
धर्मभानक m.
  (भण्
 sfx. अक) lecteur public du
Mahābhārata.
धर्मभृत् a. (भृ) juste,  vertueux
		 qui soutient la
justice ou la Loi.
धर्मयु a. (sfx. यु) juste,  vertueux.
धर्मयुज् a. (युज्) mms.
धर्मराज् et धर्मराज m.
  roi,  en gén. 
		 Np. de Yama
ou Dharma
 gr.
Ῥαδαμανθυς
 Surn.  de Yudhiṣṭhira.
		 Le chef religieux ou pape du Bhôtan, 
Bd.
धर्मराजता f.
  (sfx. ता) qualité de chef de la
justice,  fonction de roi.
धर्मवत् a. (sfx. वत्) légal
		 juste,  vertueux.
धर्मवासर m.
  le jour de la pleine-lune,  consacré à Yama.
धर्मवाहन m.
  (वह्) Śiva.
धर्मवाह्य a. (वह्) qui transgresse la loi.
धर्मविद् et धर्मविद्य a. qui connaît la Loi, 
jurisconsulte
		 qui connaît le devoir.
धर्मशास्त्र n.
  code.
धर्मशाला f.
  salle du tribunal.
धर्मशील a. attaché à ses devoirs.
धर्मसभा f.
  tribunal,  cour de justice.
धर्मस्कन्द m.
  Bd. le corps de la Loi,  c-à-d. la grande
collection des livres sacrés.
धर्मात्मन् a. (आत्मन्) juste,  vertueux,  pieux.
धर्माधिकारिन् m.
  personne remplissant une fonction
judiciaire: magistrat
 juge
 huissier de tribunal
 appariteur.
धर्माध्यक्ष m.
  (अध्यक्ष) mms.
धर्मोपदेशक m.
  (उपदेश
 sfx. क) guru ou
instituteur.

Stchoupak

French

 धर्म-
 m.
  (nt.) (établissement d'un) ordre,  droit,  loi,  usage 
règle religieuse ou morale,  religion,  doctrine religieuse,  not. celle du
Bouddhisme 
 devoir,  morale,  justice,  vertu,  mérite 
 nature d'une chose, 
qualité fondamentale,  trait caractéristique,  élément déterminant ou
essentiel 
 Loi ou Justice personnifiée (symboliquement 
 taureau,  colombe) 
 n.
 
de Yama en tant que juge des morts 
 de Prajāpati 
 du gendre de Dakṣa 
 de
divers autres personnages divins 
 -आत् -एण selon la loi,  en bonne règle, 
justement,  légalement,  correctement,  conformément à la nature de qqch. 
-तस् id. 
 au nom de la loi,  de la justice,  pour un juste ou pieux motif 
-ए स्थित- attaché,  fidèle à la loi,  au devoir 
 -मय- -ई- a. qui
est tout vertu ou devoir,  foncièrement juste,  vertueux 
 -वन्त्- a. id. 
-वती- f.
  n.
  de diverses femmes.
°कञ्चुक-प्रवेशिन्- a. armé ou paré de vertu.
°काम- a. qui aime la justice,  attaché au devoir 
°कामार्थ-संबन्ध- m.
  mariage.
°कार्य- nt. devoir religieux ou moral,  acte pieux,  bonne œuvre.
°कीर्ति- m.
  n.
  d'un poète 
 d'un logicien bouddhiste 
 d'un roi.
°कृच्छ्र- nt. difficulté des observances religieuses,  de l'exercice du
devoir.
°कृत्- ag. qui fait son devoir,  juste,  pieux,  vertueux.
°केतु- m.
  fils de Suketu et père de Satyaketu.
°कोश- °कोष- (trésor de la loi) m.
  ensemble des lois,  des
prescriptions morales.
°क्रिया- f.
  observation du devoir des lois 
 œuvres pies,  conduite
vertueuse.
°क्षेत्र- nt. = कुरु-क्षेत्र।
°गुप्- ag. qui protège ou observe la loi 
 °गुप्त- m.
  n.
  d'hommes 
°गोप- n.
  d'un roi.
°चक्र- nt. roue de la loi (ord. bouddh.) 
 loi qui porte loin 
 n.
  d'une
arme mythique.
°चक्षुस्- a. qui a les yeux fixés sur la loi,  sur son devoir 
 qui voit
ce qui est juste.
°चरण- nt. °चर्या- °चारिता- f.
  observance de la loi,  du
devoir,  exercice des obligations religieuses 
 °चारिन्- -(ण्)ई- a. qui
observe la loi,  fidèle au devoir,  juste,  pieux,  vertueux 
 f.
  femme chaste, 
épouse légitime (cf.  सह°).
°चिन्तक- a. qui médite la loi,  versé dans la loi.
°च्छल- m.
  transgression de la loi,  du devoir.
°ज- a. né du sentiment du devoir ou pour l'accomplissement du devoir 
m.
  fils légitime.
°जन्मन्- (fils de Yama-Dharma) m.
  n.
  de Yudhiṣṭhira.
°जीवन- a. qui vit selon la loi 
 m.
  Brâhmane qui vit de l'exercice
des devoirs religieux.
°ज्ञ- ag. qui connaît la loi,  le devoir 
 -तम- sup. très versé
dans la connaissance de la loi.
°ज्ञान- nt. connaissance de la loi,  du devoir.
°तत्त्व- nt. vraie essence de la loi 
 -तस् entièrement d'accord
avec la loi.
°तन्त्र- nt. sg. ou pl.
  alpha et oméga de la loi 
 loi suprême.
°दर्शिन्- ag. qui voit ce qui est juste.
°दार- m.
  pl.
  épouse légitime,  femme chaste,  vertueuse.
°दुघा- f.
  vache dont le lait est tiré pour des rites religieux.
°दृश्- °दृष्टि- a. = °चक्षुस्-।
°देव- m.
  dieu de la Justice.
°देशक- ag. qui enseigne la loi 
 °देशना- f.
  enseignement de la
loi 
 (bouddh.) prédication. 
°द्रुह्- m.
  ennemi ou violateur de la loi,  être impie.
°ध्वज- (à qui la vertu,  etc. sert d'enseigne) a. qui affecte,  feint.
d'être vertueux,  hypocrite 
 m.
  n.
  d'un roi de Mithilā,  de divers autres
personnages 
 -वन्त्- -इक- -इन्- a. id.
°नन्दन- m.
  fils de Dharma 
 n.
  de Yudhiṣṭhira 
 pl.
  les fils de
Pāṇḍu.
°नाथ- m.
  protecteur ou maître légitime.
°नित्य- a. constamment attaché au devoir.
°निष्ठ- a. appuyé sur le devoir,  adonné à la justice.
°नेत्र- (= °चक्षुस्-) m.
  n.
  de divers personnages.
°पत्नी- f.
  = °दार-।
°पथ्(इ)- (nom.  °पन्थास्) °पथ- m.
  chemin de la loi,  du
devoir,  de la vertu.
°पर- °परायण- a. attaché au devoir,  juste,  pieux,  vertueux.
°पाठक- m.
  légiste 
 maître qui enseigne la loi.
°पाल- m.
  gardien de la loi 
 fig. châtiment,  glaive 
 n.
  d'un ministre
de Daśaratha.
°पाश- m.
  n.
  d'une arme mythique.
°पीडा- f.
  violation de la loi,  du devoir.
°पुत्र- m.
  = °जन्मन्-।
°पूत- a. v. purifié par la vertu,  très vertueux.
°प्रतिरूपक- m.
  imitation de la vertu,  fausse vertu.
°प्रधान- a. qui a pour but principal la vertu,  le devoir.
°प्रवक्तृ- ag. interprète de la loi 
 °प्रवचन- nt. prescription
ou interprétation de la loi.
°प्रस्थ- m.
  n.
  d'un lieu de pèlerinage.
°प्रेक्ष- a. = °चक्षुस्-।
°प्लव- (navire de la loi) m.
  fils.
°बुद्धि- a. qui a l'esprit juste,  vertueux 
 m.
  n.
  d'un marchand.
°भगिनी- f.
  sœur légitime,  femme qui a les droits d'une sœur 
 sœur en
religion (ord. bouddh.).
°भागिन्- a. vertueux.
°भिक्षुक- m.
  mendiant religieux ou vertueux.
°भृत्- m.
  n.
  de divers rois et autres personnages.
°मार्ग- m.
  = °पथ्-।
°युक्त- a. v. conforme à la loi,  au devoir.
°रक्षिता- f.
  n.
  d'une femme.
°रत- a. v. °रति- a. qui se complaît dans le devoir,  vertueux, 
juste,  pieux.
°राज्- °राज- °राजन्- m.
  ép. de Yama 
 de Yudhiṣṭhira 
 de divers
autres personnages.
°रुचि- a. = {%°rata- 
 %} m.
  n.
  d'un Dānava.
°लोप- m.
  violation de la loi,  du devoir,  négligence dans l'exercice de
son devoir.
°वर्धन- a. qui fait croître la justice,  la vertu 
 m.
  n.
  d'un roi de
Śrāvastī 
 nt. n.
  d'une ville.
°वर्मन्- m.
  ép. de Kṛṣṇa.
°वाणिजक- °वाणिज्यक- m.
  qui fait commerce de son mérite,  en
tire des avantages matériels.
°वाद- m.
  discours ou discussion sur la loi,  controverse religieuse 
-इन्- a. qui discute la loi.
°वाह- -न- a. juste,  vertueux.
°विजयिन्- a. qui triomphe par la piété (ép. de Paraśurāma).
°विद्- ag. = {%°jña- 
 %} vertueux,  pieux.
°विधि- m.
  règle de loi,  précepte religieux,  système des devoirs.
°विप्लव- m.
  violation de la loi.
°विरोधवन्त्- a. contraire à la loi,  au devoir 
 illégitime,  illicite, 
amoral,  injuste.
°विवेचन- nt. enquête judiciaire,  jugement.
°वीर- m.
  (rhét.) sentiment d'héroïsme inspiré par la piété.
°वृद्ध- a. v. d'une grande piété ou vertu.
°व्याध- m.
  n.
  d'un Brâhmane devenu chasseur à la suite d'une
malédiction. 
°शासन- °शास्त्र- nt. code de lois,  traité juridique.
°शील- a. juste,  vertueux,  pieux 
 m.
  n.
  d'un homme 
 -आ- f.
  n.
  d'une
femme.
°शुद्धि- f.
  connaissance de la loi.
°संकथा- f.
  pl.
  propos pieux,  conversation édifiante.
°संगर- nt. combat loyal.
°संगीति- f.
  discussion de la loi 
 (bouddh.) concile.
°संचय- m.
  collection ou accumulation de bonnes œuvres.
°संज्ञा- f.
  sentiment du devoir.
°सत्य-व्रत- a. voué ou fidèle à la vérité et à la justice 
-एयु- m.
  pl.
  Dharmeyu,  Sateyu et Vrateyu.
°सभा- f.
  cour de justice,  tribunal.
°समय- m.
  obligation juridique,  devoir particulier inhérent à une
charge.
°सारथि- m.
  fils de Trikakud.
°सावर्णि- -क- m.
  n.
  du 11{^me^} Manu.
°सुत- °सूनु- m.
  fils de Dharma 
 Yudhiṣṭhira.
°सूत्र- nt. règle de loi 
 n.
  générique des traités juridiques
appartenant à la littérature védique 
 m.
  fils de Suvrata 
 °सूत्र-कार-
m.
  auteur de Dharmasūtra.
°सेतु- m.
  rempart de la loi,  de la justice 
 ép. de Śiva 
 fils d'Āryaka.
°सेन- m.
  n.
  d'un roi.
°सेवन- nt. accomplissement du devoir.
°सौम्य- a. que la piété,  etc. rend plaisant.
°स्कन्ध- m.
  branche de la loi,  de la règle religieuse.
°स्थ- m.
  juge.
°स्थल- nt. n.
  d'une ville.
°हन्तृ- ag. violateur de la loi,  de la justice.
धर्माक्षर- nt. pl.
  propos légitimes,  prescriptions de la loi :
profession de foi.
धर्मात्मन्- a. juste,  vertueux,  pieux,  respectueux de la loi,  du
devoir 
 -(त्म)ता- f.
  piété,  vertu,  etc. 
 °धर्मात्म-ज- m.
  =
°सुत-।
धर्माधर्म- m.
  du. justice et injustice,  le légal et l'illégal 
°ज्ञ- a. qui discerne le juste et l'injuste.
धर्माधिकरण- nt. application des lois 
 cour de justice 
 -इक-
m.
  juge,  magistrat.
धर्माधिकार- m.
  magistrature,  exercice de la justice 
 administration
des affaires religieuses 
 -इन्- magistrat,  juge 
 -इ-पुरुष- employé ou
serviteur auprès d'un tribunal.
धर्माधिकृत- m.
  juge.
धर्माधिष्ठान- nt. cour de justice,  tribunal.
धर्मानुकाङ्क्षिन्- a. qui aspire à la justice,  à la vertu.
धर्माभिजनवन्त्- a. juste et de noble origine.
धर्माभिषेक-क्रिया- f.
  ablution prescrite par la religion. 
धर्मारण्य- nt. bois sacré,  ermitage 
 n.
  d'une forêt dans le
Madhyadeśa 
 n.
  d'une ville.
धर्मार्थ- m.
  du. vertu et richesse 
 -ईय- a. relatif au devoir, 
à la justice,  etc.
धर्मावह- a. qui amène,  procure ce qui est juste ou bon. 
धर्मावाप्ति- f.
  acquisition des mérites religieux.
धर्माविरुद्धम् adv. conformément à la loi,  au devoir.
धर्मासन- nt. siège de la loi,  trône,  tribunal royal.
धर्मेप्सु- a. désireux d'accomplir le devoir,  d'acquérir du mérite.
धर्मोत्तर- a. qui met le devoir au-dessus de tout 
 qui l'emporte par la
justice 
 éminemment juste 
 nt. prédominance de la justice,  du devoir.
धर्मोपघातक- a. qui viole ou transgresse la loi,  illégitime, 
illégal.
धर्मोपदेश- m.
  enseignement de la loi,  instruction religieuse ou
morale 
 ensemble ou système des devoirs,  des lois.

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