The Positive Background of Hindu Sociology c14.s9.t7.43

c14.s9.t7.43

It is questionable, however, if we are justified in attaching either a reformist or an orthodox view of "religion" to the category *dharma*. From the earliest times when the word *dharma* is used in Vedic and post- Vedic texts down to Hemādri's *Chaturvarga-chintāmaṇi* (c. 1300 A.C.) and still later down to Moghul-Maratha times (c. 1650), it is not possible to confine *dharma* exclusively to this narrowly circumscribed religious sphere. In the *dharma-sūtras*, *dharma-śāstras*, *smriti-śāstras* and *nīti-śāstras*, the category *dharma*¹³ is very comprehensive, implying law, justice, duty and what not, although it comprises no doubt the four practices enumerated above and of course also the reformed modes of life. It cannot be taken as identical with "religion" as understood by the folk, by the priests or by the moralists. If any European equivalent is to be sought for this Sanskrit term, perhaps the vague word, culture, civilisation, spirit, *Geist*, ideals, nay, "life," may be conveniently used. Anything and everything for which an individual or group stands and in extreme cases is prepared to die is virtually the *dharma*.