History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c96.s1.35.2

v7.c96.s1.35.2

4. 14 equates Satya with Dharma. One of the noblest prayers occurs in the Br. Up. (I 3. 28) 'from falsehood lead me unto truth, from darkness unto light, from death unto life eternal'. The same Upanisad in V. 2. 3 inculcates on all men the three cardinal virtues of self-restraint (*dama*), charity (*dāna*) and compassion (*dayā*). The Chān. Up. V. 10 quotes a verse 'the thief stealing gold, the drinker of liquor, one who dishonours his guru's bed and the murderer of a brāhmaṇa—these four fall (into hell) and the fifth is one who associates with them.' It would be noticed that this ancient verse contains some of the ten commandments of the Bible. In spite of these (noble) Upanisadic teachings of Dharma and morality, Prof. Keith (in 'Religion and Philosophy of the Veda and Upanisads', Vol. II. p. 584, ed. of 1925) makes the pontifical but perverse pronouncement that 'the ethical content of the Upanisads is negligible and valueless'. It is not necessary to combat here his views. Most scholars would rather follow Schopenhauer (quoted in S. B. E. Vol I. p. LXI) and Deussen (quoted above in Vol. II. p. 424) rather than Keith. The concept of Dharma began to occupy the highest position in the times of the Upanisads. The Br. Up I. 4.14 states 'there is nothing higher than Dharma.' The Tai.²⁶¹⁰ Āraṇyaka avers 'Dharma is the support (or prop) of the whole world'. The Mahābhārata and Manu repeatedly refer to the high value of Dharma.