GSEB Class 11 Sanskrit Solutions Chapter 4 दशकं धर्मलक्षणम्

दशकं धर्मलक्षणम् Exercise

Question 1. अधोलिखितेभ्यः विकल्पेभ्यः समुचितम् उत्तरं चिनुत ।
प्रश्न 1. यः गतिम् इच्छेत् स ...................... भजेत्।
(क) क्षमाम्
(ख) धियम्
(ग) धृतिम्
(घ) विद्याम्
Answer: (ग) धृतिम्
In simple words: The person who desires progress and good fortune should always cultivate perseverance and steadfastness.

🎯 Exam Tip: For fill-in-the-blanks, selecting the correct Sanskrit word based on context and grammar is crucial for scoring. Focus on understanding the core meaning of each characteristic.

 

Question 2. कः द्विजः उच्यते?
(क) दान्तः
(ख) अधीतविद्यः
(ग) जितेन्द्रियः
(घ) बुधः
Answer: (क) दान्तः
In simple words: A 'dvija' (twice-born) is identified as someone who is self-controlled and disciplined.

🎯 Exam Tip: Remember the specific qualities attributed to a 'dvija' in the context of the chapter. Multiple-choice questions often test precise definitions.

 

Question 3. किं कार्यम् अकार्यं वा वेत्ति ?
(क) क्षमा
(ख) धृतिः
(ग) सत्यम्
(घ) बुद्धिः
Answer: (घ) बुद्धिः
In simple words: It is the intellect that discerns between right actions and wrong actions.

🎯 Exam Tip: Understanding the function of each 'dharma lakshana' (characteristic of righteousness) is key. Intellect (buddhi) plays a crucial role in ethical discernment.

 

Question 4. परोक्षार्थस्य दर्शकं किमस्ति ?
(क) धृतिः
(ख) बुद्धिः
(ग) विद्या
(घ) सत्यम्
Answer: (ग) विद्या
In simple words: Knowledge (Vidya) is what reveals the hidden or subtle meanings and truths.

🎯 Exam Tip: Memorize the specific role of each virtue. 'Vidya' is highlighted for its ability to illuminate what is not immediately apparent.

 

Question 5. किम् आभ्यन्तरं शौचम्?
(क) अस्तेयम्
(ख) भावसंशुद्धिः
(ग) बुद्धिः
(घ) इन्द्रियनिग्रहः
Answer: (ख) भावसंशुद्धिः
In simple words: Inner purity (ābhyaṃtara śaucam) refers to the cleansing of one's thoughts and emotions.

🎯 Exam Tip: Differentiate between external and internal purity. 'Bhāvasaṃśuddhiḥ' specifically pertains to the purity of inner disposition, a common theme in ethical texts.

2. संस्कृतभाषायाम् उत्तरं लिखत।

 

Question 1. धर्मस्य कति लक्षणानि ?
Answer: धर्मस्य दश लक्षणानि सन्ति।
In simple words: There are ten distinct characteristics that define righteousness or Dharma.

🎯 Exam Tip: This is a direct recall question. Ensure you know the exact number of characteristics and can list them if asked.

 

Question 2. अन्यदीये तृणे, काञ्चने च मनसा विनिवृत्तिः किम् ?
Answer: अन्यदीये तृणे, काञ्चने च मनसा विनिवृत्तिः अस्तेयम् अस्ति।
In simple words: Refraining from desiring another's possessions, even a blade of grass or gold, is known as non-stealing (asteya).

🎯 Exam Tip: This question defines 'asteya'. Pay attention to the subtle nuance of mental non-possession, not just physical non-theft.

 

Question 3. सत्यस्य किं लक्षणम् ?
Answer: यथार्थकथनं च सर्वलोकसुखप्रदं सत्यस्य लक्षणम् अस्ति।
In simple words: The characteristic of truth (satya) is defined as speaking accurately and ensuring that such speech brings happiness to all beings.

🎯 Exam Tip: Note that truthfulness in this context is not just about factual accuracy but also about its benevolent impact on others. This dual aspect is important.

 

Question 4. शास्त्रम् कस्य लोचनम् ?
Answer: शास्त्रम् सर्वस्य लोचनम्।
In simple words: Scriptures (shastra) are considered the eyes for everyone, providing guidance and insight.

🎯 Exam Tip: This is a metaphorical statement. Understand why 'shastra' is compared to an eye-it provides vision and understanding in life.

 

Question 5. कः व्यसने न शोचति ?
Answer: दान्तः द्विजः व्यसने न शोचति।
In simple words: A self-controlled (dānta) and twice-born (dvija) individual does not grieve even in times of adversity.

🎯 Exam Tip: This highlights the resilience and mental fortitude of a disciplined person. Connect 'dānta' and 'dvija' with the ability to remain unshaken by trouble.

3. क-वर्गख-वर्गेण यथास्वं योजयत।

 

Question. क – वर्ग: – ख – वर्ग:

(1) शौचम् – (i) प्रवृत्तिं निवृत्तिं च वेत्ति।
(2) धृतिः – (ii) द्विविधम्।
(3) धीः – (iii) मनसा विनिवृत्तिः।
(4) सत्यम् – (iv) नाप्नोति विक्रियाम्।
(5) अस्तेयम् – (v) यथार्थकथनम्
Answer:
क – वर्ग – ख – वर्ग
(1) शौचम् – (ii) द्विविधम्
(2) धृतिः – (iv) नाप्नोति विक्रियाम्
(3) धीः – (i) प्रवृत्तिं च निवृत्तिं च वेत्ति।
(4) सत्यम् – (v) यथार्थकथनम्
(5) अस्तेयम् – (iii) मनसा विनिवृत्तिः
In simple words: The correct matches pair each characteristic of Dharma with its accurate definition or property, revealing their essential nature and function.

🎯 Exam Tip: For matching questions, a clear understanding of each term's definition is critical. Practice associating the Sanskrit term directly with its meaning to avoid confusion.

4. Answer In Your Mother-Tongue:

 

Question 1. Why is the forgivers always safe?
Answer: A forgiving individual can never be harmed by anyone in the world. Even malevolent people, despite their attempts, cannot bring distress to a forgiving person. This is similar to how a fire, when placed on ground devoid of grass or dry leaves, naturally extinguishes itself. Furthermore, hundreds of attempts by wicked individuals to cause harm become futile against a forgiving person who repeatedly offers forgiveness.
In simple words: Forgivers are protected because their nature neutralizes hostility, making external harm ineffective, much like fire without fuel.

🎯 Exam Tip: When explaining ethical concepts, use analogies or examples provided in the text to strengthen your answer. Emphasize the protective quality of forgiveness.

 

Question 2. Why is 'Shastra' called an eye' ?
Answer: Scriptures (Shastra) are referred to as 'eyes' in Sanskrit literature because looking through the lens of Shastra cultivates wisdom within an individual. Just as our physical eyes enable us to perceive the external objects of the visible world, the eye of Shastra allows us to discern appropriate and inappropriate actions or conduct. Shastras also eliminate various doubts and reveal subtle, hidden meanings. They help individuals perceive the essence of all animate and inanimate existence, thereby fostering discernment. Thus, a person who is 'blind' to Shastra is also considered truly blind.
In simple words: Shastra is called an eye because it provides intellectual and moral vision, helping us understand right from wrong and perceive deeper truths beyond ordinary sight.

🎯 Exam Tip: Explain the metaphor fully, contrasting physical vision with the spiritual/intellectual vision provided by scriptures. Highlight its role in dispelling doubt and fostering discernment.

 

Question 3. Why should one give up anger?
Answer: Anger should be relinquished because all the efforts a person makes in various fields, the penances they perform, and the acts of charity and virtue they undertake, all their accumulated good deeds, are consumed by the fire of anger alone. The implication is that all the fruits of strenuous efforts, acts of merit, and philanthropy performed by a human being are destroyed by anger; therefore, one should not harbor anger.
In simple words: Anger must be abandoned because it nullifies the positive outcomes of all human endeavors, penances, and good deeds, effectively burning away all accumulated merit.

🎯 Exam Tip: Focus on the destructive power of anger as described in the text. Emphasize how it negates all positive actions, making its abandonment a necessary virtue.

 

Question 4. What kind of intellect is that which understands bondage as well as salvation ?
Answer: The intellect that comprehends both bondage and liberation is termed 'Sattvic intellect'. In Shrimad Bhagavad Gita, from the 13th to the 18th chapter, Lord Krishna has elaborately discussed the three Gunas (qualities). Specifically, in the 18th chapter, the Lord describes three types of intellect-Sattvic, Rajasic, and Tamasic. Therefore, by cultivating Sattvic intellect, an individual should attain their ultimate goal, which is liberation.
In simple words: Sattvic intellect is the kind that grasps the nature of both worldly entanglement and spiritual freedom, guiding a person towards liberation.

🎯 Exam Tip: Clearly state the type of intellect (Sattvic) and briefly mention its source (Bhagavad Gita). Highlighting its function in understanding both 'bandhana' and 'moksha' is essential.

5. Write An Analytical Note On:

 

Question 1. इन्द्रिय निग्रह पर एक विश्लेषणात्मक टिप्पणी लिखिए।
Answer: The primary goal of human life is to achieve the four puruṣārthas (aims of human existence). To overcome obstacles on the path to liberation while enjoying worldly pleasures in this human form, the control of senses (indriya-nigraha) is extremely important, as taught by Maharishi Patanjali and other scriptures. Humans often mistakenly consider the attainment of objects for the five sense organs and five organs of action as ultimate happiness. However, these sensory pleasures distract humans from their true objective. Thus, the senses are regarded as the gateways to the five desires. Sound, touch, form, taste, and smell are the five objects that enter through the sense organs: ears, skin, eyes, tongue, and nose, respectively. When humans forget discretion in their pursuit of these five desires, they become entangled in a web of sorrows. By controlling the objects of these five senses, human life can become divine, and individuals can progress unimpeded on the spiritual path. A person who, after touching, seeing, eating, smelling, or hearing an object, remains unattached to those sensory experiences, is called 'Jitendriya' (one who has conquered the senses).
In simple words: Sense control is crucial as uncontrolled senses lead to distraction and suffering by constantly pursuing sensory pleasures, preventing spiritual progress. Mastering them leads to inner peace and helps achieve life's higher goals.

🎯 Exam Tip: Define 'indriya-nigraha' and explain its importance for spiritual progress. Illustrate how uncontrolled senses lead to suffering and how self-control leads to a 'Jitendriya' state.

 

Question 2. शौचम् पर एक विश्लेषणात्मक टिप्पणी लिखिए।
Answer: 'Shaucam' signifies purity or cleanliness, which is classified into two types: external and internal. Both forms of purity are supremely essential for advancing on the spiritual path. External purity of the body is achieved through bathing with water and cleansing with earth (clay). For certain specific rituals, there are even ten prescribed methods of external purification. However, alongside external bodily cleanliness, internal purity is also of utmost importance. Internal purity refers to the cleansing of thoughts and emotions, meaning the absence of any malice towards others. If an individual lacks internal cleanliness, devotion becomes meaningless.
In simple words: Purity (Shaucam) is twofold-external (bodily cleanliness with water and earth) and internal (purity of thoughts and feelings, absence of malice). Both are vital for spiritual advancement, with internal purity being especially significant for meaningful devotion.

🎯 Exam Tip: Clearly distinguish between external and internal purity. Emphasize that while external cleanliness is important for rituals, internal purity of mind and heart is paramount for true spiritual growth.

 

Question 3. धृति पर एक विश्लेषणात्मक टिप्पणी लिखिए।
Answer: The term 'Dhriti' translates to perseverance or steadfastness. For a purposeful human life to achieve complete meaning, 'Dhriti' is absolutely essential. One must possess patience and endurance to navigate the difficult path of righteousness (Dharma) and overcome various obstacles. If an individual loses patience during the continuous trials encountered on this path, it becomes impossible for them to continue their journey. This virtue ensures that a person is not swayed by mental fluctuations during times of happiness or sorrow, remaining unaffected by them.
In simple words: Dhriti means perseverance, which is vital for human life. It enables one to stay steadfast on the path of Dharma, facing challenges and remaining calm in both joy and sorrow.

🎯 Exam Tip: Define 'Dhriti' as patience and steadfastness. Explain its role in sustaining effort on the path of Dharma and maintaining mental equilibrium through life's ups and downs.

 

Question 6. Write a critical note on 'Ten Characteristics of religion'.
Answer: According to Indian culture, human life is not without purpose. Humans should strive to achieve the four aims of life: Dharma (righteousness), Artha (material prosperity), Kama (desire/pleasure), and Moksha (liberation). Additionally, humans should endeavor to free themselves from the three debts (to gods, sages, and ancestors) and lead a life focused on liberation by observing the four stages of life (Brahmacharya, Grihastha, Vanaprastha, Sanyasa). The importance of human life lies not just in individual welfare but in the well-being of all beings in the entire universe. It is humanity's duty to work for the purity of all elements like earth, water, and air, and for the welfare of all aquatic and terrestrial creatures. Thus, a human striving for liberation must adhere to the ten characteristics of Dharma in their life. These ten characteristics of Dharma are not merely for followers of a specific religion but are universally beneficial for all humanity. These ten characteristics of Dharma are: Dhriti (perseverance), Kshama (forgiveness), Dama (self-control), Asteya (non-stealing), Shaucam (purity), Indriyaniigraha (sense control), Dhi (intellect), Vidya (knowledge), Satyam (truthfulness), and Akrodha (absence of anger). Dhriti, or perseverance, is crucial for those on the path of Dharma, as this path presents continuous challenges. If one loses patience, progressing becomes impossible. A person should remain unaffected by mental distortions arising from joy or sorrow. Kshama, or forgiveness, is the second characteristic. Through this virtue, even the hearts of wicked individuals can be transformed. In this sequence, the third characteristic of Dharma is Dama, or self-control. Dama is described as the ability to endure everything, remaining undisturbed in adversity and not overly joyful in happiness. It also implies causing no pain to others through mind, speech, or action, which is the highest form of self-control. The fourth characteristic is Asteya, non-stealing, meaning not even mentally desiring another's possessions. Stealing means theft, but Asteya extends to not even having the desire to steal. The fifth characteristic is Shaucam, or purity. Those on the spiritual path must strive for both external and internal purity. External bodily purity is achieved with earth and water, but internal purity comes from pure thoughts and good intentions; the mind should not be impure. Inner purity means a mind free from attachment, hatred, delusion, greed, and anger, and filled with the desire for the welfare of all. The sixth characteristic is Indriyaniigraha, or control of the senses. This involves exercising restraint over the objects of the senses-sound, touch, form, taste, and smell-and making discerning decisions. An undiscerning person who is excessively attached to these five sensory objects invites their own destruction. The seventh characteristic of Dharma is Dhi, or intellect. In Shrimad Bhagavad Gita, from chapters 13 to 18, Lord Krishna discusses the three qualities. In the eighteenth chapter, the Lord describes three types of intellect-Sattvic, Rajasic, and Tamasic. Sattvic intellect is that which correctly understands प्रवृत्ति (engagement), निवृत्ति (disengagement), कार्याकार्य (right and wrong action), भयाभय (fear and fearlessness), and बंधन-मुक्ति (bondage and liberation). Similarly, Vidya (knowledge), Satyam (truthfulness), and Akrodha (absence of anger) are the last three characteristics of Dharma. Knowledge is expressed as the third eye. Truthfulness in life, meaning taking refuge in the eternal Brahma beyond the limits of qualities, states, and time, is shown as the ninth characteristic of Dharma. The final characteristic of Dharma is Akrodha, or freedom from anger. Anger is the greatest enemy of a person. An angry person cannot even discern what is beneficial or harmful for themselves. Therefore, a spiritual seeker must abandon anger. In essence, the term Dharma here broadly refers to the welfare of all humanity in the entire world.
In simple words: The ten characteristics of Dharma-perseverance, forgiveness, self-control, non-stealing, purity, sense control, intellect, knowledge, truth, and absence of anger-are universal virtues essential for human flourishing, leading to liberation and global well-being.

🎯 Exam Tip: This critical note requires a comprehensive understanding of all ten characteristics. Structure your answer by defining each characteristic and explaining its significance in the context of human life and spiritual advancement.

7. Explain With Reference To Context :

 

Question 1. 'स दान्तो द्विज उच्यते' इस कथन का संदर्भ सहित व्याख्या कीजिए।
Answer: This line is taken from the poetic lesson 'Dashakam Dharma-Lakshanam' in the textbook. This lesson describes the ten characteristics as the fundamental basis for the development of humankind. The translation is: "He who is self-controlled (disciplined) is called a Dvija (twice-born)."
**Explanation:** Here, the importance of Dama (self-control) among the ten characteristics of Dharma is explained. A self-controlled person who has acquired knowledge is called a Dvija. The word 'Dvija' literally means one who is born twice. Therefore, 'Dvija' can mean a bird, a tooth, or a Brahmin. Through the Upanayana संस्कार (sacrament), the guru imparts knowledge to the boy in the ashram. Thus, a boy is born once from his mother's womb and a second time through knowledge imparted by the guru. Therefore, a Brahmin or a knowledgeable person is called a Dvija.
In simple words: This statement from 'Dashakam Dharma-Lakshanam' means a self-controlled person is called 'Dvija'. It highlights that true 'twice-born' status comes from acquiring wisdom and mastering oneself, not just birth.

🎯 Exam Tip: For reference-to-context questions, first state the source and meaning. Then, elaborate on the key terms (Dama, Dvija) and their philosophical significance as presented in the chapter.

 

Question 2. 'न हृष्यति ग्लायति वा स विज्ञेयो जितेन्द्रिय' इस कथन का संदर्भ सहित व्याख्या कीजिए।
Answer: **Context:** This line is taken from the poetic lesson 'Dashakam Dharma-Lakshanam' in the textbook. Through this lesson, the main ten subjects are described, which provide knowledge of the proper art of living for people worldwide. These ten subjects are the ten characteristics of human Dharma, which make a human truly human.
**Translation:** "One who neither rejoices nor grieves is known (understood) as Jitendriya (one who has conquered the senses)."
**Explanation:** Through this line, the importance of sense-control for humans is explained, and it also clarifies who is called 'Jitendriya'. The given line is the latter half of a verse. In the first half of the verse, it is stated that a person who, after hearing, touching, seeing, eating, and smelling, neither rejoices nor grieves, should be understood as Jitendriya. A sense organ is one that is not excessively attached to the five objects of the five senses-sound, touch, form, taste, and smell.
In simple words: This quote defines 'Jitendriya' as someone who remains emotionally balanced, neither overly joyful nor sorrowful, regardless of sensory experiences. It emphasizes detachment from sense objects as the mark of a true sense-controller.

🎯 Exam Tip: When explaining Sanskrit quotes, provide context, translation, and then a detailed explanation. Break down the meaning of 'Jitendriya' by referencing its characteristics related to sensory detachment and emotional equanimity.

 

Question 3. 'तस्मात् क्रोधं विवर्जयेत्' इस कथन का संदर्भ सहित व्याख्या कीजिए।
Answer: **Context:** This line is taken from the poetic lesson 'Dashakam Dharma Lakshanam' in the textbook. This lesson describes the ten characteristics of Dharma. Here, Dharma is not meant in a narrow sense but as the duty of all humankind. The knowledge of these characteristics is essential for the betterment of the social order of the entire world.
**Translation:** "Therefore, one should abandon anger."
**Explanation:** The given line is the final part of a verse, through which it is understood that for this reason, anger should be abandoned. The three preceding parts of the verse explain the reason for not being angry. It is stated here that whatever penance or spiritual practice a person performs, or whatever effort they make, or whatever charitable and virtuous deeds they do, anger consumes it all. In the fire of a person's anger, all their penances, hard work, spiritual practices, charitable and virtuous deeds, and numerous excellent efforts are destroyed. One should not waste the meritorious fruits of their strenuous efforts, diligent work, and charitable deeds. A person should control their anger with discretion and self-restraint. In anger, a person first harms themselves, even before harming others. In anger, a person forgets what is beneficial or harmful to themselves and brings about their own destruction. Therefore, it is said that "krodhāndho naiva paśyati" (an angry person sees nothing). That is, an angry person sees nothing.
In simple words: This quote, "Therefore, abandon anger," emphasizes anger's destructive power. Anger consumes all good deeds, efforts, and virtues, causing self-harm and obscuring one's judgment, thus it must be given up.

🎯 Exam Tip: Explain why anger should be abandoned by citing its destructive effects on personal virtues and actions. Conclude with the proverb "krodhāndho naiva paśyati" to summarize the essence of the statement.

 

Question 1. अधोलिखितेभ्यः विकल्पेभ्यः समुचितम् उत्तरं चिनुत । शौचं कतिविधम् प्रोक्तम् ?
(क) एकविधम्
(ख) द्विविधम्
(ग) त्रिविधम्
(घ) चतुर्विधम्
Answer: (ख) द्विविधम्
In simple words: Purity (Shaucam) is said to be of two kinds: external and internal.

🎯 Exam Tip: Remember the classification of 'Shaucam' into its two main types, which is a fundamental concept in the text.

 

Question 2. यस्य करे क्षमाखड्गः तस्य .................................... किं करिष्यति ?
(क) दुर्जनः
(ख) सज्जनः
(ग) पशुः
(घ) पक्षी
Answer: (क) दुर्जनः
In simple words: A wicked person (durjana) cannot harm someone who holds the sword of forgiveness.

🎯 Exam Tip: This question highlights the protective power of forgiveness. The answer indicates that even malicious individuals are rendered powerless against it.

 

Question 3. कुत्र पतितः वह्निः स्वयमेवोपशाम्यति ?
(क) तृणे
(ख) अतृणे
(ग) वस्त्रे
(घ) कार्पासे
Answer: (ख) अतृणे
In simple words: Fire, when fallen on ground without grass (atr̥ṇe), extinguishes on its own.

🎯 Exam Tip: This is an analogy used in the text. Remember the specific imagery used to illustrate the effectiveness of forgiveness.

 

Question 4. धर्मस्य लक्षणानि कति ?
(क) पञ्च
(ख) अष्ट
(ग) दश
(घ) चत्वारि
Answer: (ग) दश
In simple words: There are ten characteristics that define Dharma.

🎯 Exam Tip: This is a fundamental question. Ensure you know the exact number of Dharma's characteristics presented in the chapter.

 

Question 5. मृज्जलाभ्याम् शौचम् कीदृशम् स्मृतम् ?
(क) बाह्यम्
(ख) आभ्यन्तरम्
(ग) उभयम्
(घ) एतेषु एकम् अपि न
Answer: (क) बाह्यम्
In simple words: Purity achieved through earth and water is considered external (bāhyam) cleanliness.

🎯 Exam Tip: Distinguish between the means of achieving external purity (earth and water) and internal purity (mind and thoughts).

2. संस्कृतभाषायाम् उत्तरं लिखत।

 

Question 1. शौचं कतिविधं भवति ?
Answer: शौचं द्विविध भवति।
In simple words: Purity (Shaucam) is of two types.

🎯 Exam Tip: Direct recall of the classification of purity is important for short answer questions.

 

Question 2. भावशुद्धिः कीदृशं शौचम् अस्ति ?
Answer: भावशुद्धिः आन्तरिकं शौचम् अस्ति।
In simple words: Purity of intentions and emotions (bhāvaśuddhi) is regarded as internal purity.

🎯 Exam Tip: Remember that 'bhāvaśuddhi' specifically refers to the internal aspect of cleanliness, focusing on thoughts and feelings.

 

Question 3. दुर्जनः कस्य अहितं न करिष्यति ?
Answer: यस्य हस्ते क्षमाखड्ङ्गः अस्ति तस्य दुर्जनः अहितं न करिष्यति।
In simple words: A wicked person will not harm someone who possesses the sword of forgiveness.

🎯 Exam Tip: The metaphorical "sword of forgiveness" emphasizes its power to neutralize evil intentions, a key lesson from the text.

 

Question 4. जितेन्द्रियः कः विज्ञेयः।
Answer: यः नरः श्रुत्वा, स्पृष्ट्वा, दृष्ट्वा, भुक्त्वा घ्रात्वापि न हृष्यति च न ग्लायति सः जितेन्द्रियः विज्ञेयः।
In simple words: A Jitendriya is known as a person who, even after hearing, touching, seeing, eating, or smelling, neither excessively rejoices nor feels sorrow.

🎯 Exam Tip: Memorize the comprehensive definition of 'Jitendriya', focusing on the balanced emotional response to all sensory experiences, which demonstrates true self-mastery.

3. मातृभाषा में उत्तर लिखिए।

 

Question 1. अस्तेय किसे कहा जाता है ?
Answer: Asteya means not to steal. In the Yoga Darshana of Maharishi Patanjali, Asteya is included among the five Yamas. The common understanding of 'theft' is taking someone else's property without their knowledge. However, in this context, even mental attachment to another's property or the desire to take it is considered 'Steya' (theft). Therefore, not having the intention of theft even mentally is what is truly called Asteya.
In simple words: Asteya is non-stealing, extending beyond just physical theft to include not even mentally desiring another's possessions. It signifies purity of intention regarding others' property.

🎯 Exam Tip: Clearly define Asteya, distinguishing between its common meaning (physical theft) and its deeper, philosophical meaning (absence of mental desire for another's property) as described in the text.

दशकं धर्मलक्षणम् Summary In Hindi

दशकं धर्मलक्षणम् (धर्म के दस लक्षण)

**Context:** In the Sanskrit language, existing religious literature is divided into Shruti (revealed texts) and Smriti (remembered/traditional texts). The term Shruti primarily refers to immutable religious literature. The subjects expounded in this type of literature are not influenced by any specific country or time. Thus, the tenets of Shruti Shastra are eternal and universal. Smriti Shastra, however, sometimes shows the clear influence of time and place on the subjects it expounds. Therefore, the tenets of Smriti Shastra can sometimes differ from each other. Although there are occasional contradictions in the tenets of Smriti Shastra, most of its pronouncements are universal and timeless. The utility of most Smriti Shastra sayings is equally essential everywhere and at all times. The final line of the first verse presented in this lesson has been selected as the title. The first three lines of the first verse of the lesson describe the ten characteristics of human Dharma, which are universal and beneficial for the welfare of all humankind. These ten characteristics of Dharma are not influenced by any specific country or time. The ten characteristics of Dharma are the ten characteristics of human Dharma. The ten characteristics of Dharma-Dhriti, Kshama, Dama, Asteya, Shaucam, Indriyaniigraha, etc.-described here are all extremely essential for humans to remain human, both in the present and in the future. In the present, where society exhibits the dominance of hypocrisy, deceit, cruelty, corruption, etc., these verses are supremely necessary to make individuals imbued with human qualities and to eradicate their animalistic tendencies, thereby transforming them into true humans. The verses presented in this lesson are extracted from various texts in Sanskrit literature. Sanskrit literature describes this subject in various texts. All the verses presented in this lesson are in Anushtup meter.

अन्वय, शब्दार्थ एवं अनुवाद

 

Question 1. धृति, क्षमा, दम, अस्तेय, शौच, इन्द्रियनिग्रह, धी, विद्या, सत्य, अक्रोध ये धर्म के दस लक्षण हैं। इस अन्वय की व्याख्या कीजिए।
Answer: **Anvaya:** Dhriti (perseverance), Kshama (forgiveness), Dama (self-control), Asteyam (non-stealing), Shaucam (purity), Indriyaniigraha (sense control), Dhi (intellect), Vidya (knowledge), Satyam (truthfulness), Akrodha (absence of anger) - these are the ten characteristics of Dharma.
**Vocabulary:** Dhriti - perseverance. Asteyam = non-stealing. Dhi = intellect. Dashakam = a group of ten verses, a group of ten characteristics; indicating the ten characteristics of Dharma in one thread. In Sanskrit, 'Ashtakam' (group of eight verses) compositions are made for the praise of deities, which contain eight verses. Similarly, terms like Panchakam (group of five) and Shatakam (group of hundred) are also commonly used. **Translation:** Perseverance, forgiveness, self-control, non-stealing, purity, sense control, intellect, knowledge, truth, and absence of anger - these are the ten characteristics of Dharma.
In simple words: This section introduces the ten characteristics of Dharma, explaining each term briefly and providing their collective translation, emphasizing that these virtues are foundational to righteous living.

🎯 Exam Tip: When explaining an 'Anvaya', ensure you break down the Sanskrit terms into their meanings and provide a clear, concise translation. Understanding the vocabulary is essential.

 

Question 2. (1) धृति की व्याख्या कीजिए।
Answer: **Anvaya:** Dhriti is that by which one does not experience mental perturbation (vikriyam) in happiness or sorrow. The wise person who desires their own welfare should always cultivate it.
**Vocabulary:** Dhriti Nama = Dhriti, meaning perseverance. (Used in this sense here.) Sukhe, Dukhe = in happiness, in sorrow. Vikriyam = perturbation, change. Prajnah = wise, intelligent, knowledgeable. Atmanah = of oneself. Gatīm = here means welfare.
**Translation:** Dhriti is that (element) by which (a wise person) does not experience perturbation in happiness and sorrow (is not affected by happiness and sorrow). Those wise individuals who desire their own welfare should always cultivate perseverance.
In simple words: Dhriti is perseverance, a quality that keeps a wise person stable and unaffected by both happiness and sorrow, leading to their ultimate well-being.

🎯 Exam Tip: Focus on 'Dhriti' as emotional stability amidst life's dualities. Provide the Sanskrit term, its meaning, and connect it to the concept of self-welfare for a complete answer.

 

Question 3. क्षमा की व्याख्या कीजिए।
Answer: **Anvaya:** What can a wicked person do to one who holds the sword of forgiveness in their hand? Just as fire, when fallen on ground without grass, extinguishes by itself.
**Vocabulary:** Kṣamākhaḍgaḥ = the sword of forgiveness. Kṣamā eva khaḍgaḥ iti kṣamākhaḍgaḥ - a Karma-dhāraya compound. Atṛṇam = not grass, atṛṇe - on ground without grass; a Nañ Tatpuruṣa compound. Vahniḥ = fire, Agniḥ, Analaḥ, Pāvakaḥ. Upaśāmyati = extinguishes, becomes peaceful.
**Translation:** What harm can a wicked person inflict upon one who holds the sword of forgiveness in their hand? Just as fire, when it falls on ground devoid of grass or dry leaves, extinguishes on its own, similarly, a wicked person is defeated by a forgiving person.
In simple words: Kshama (forgiveness) is a protective virtue, likened to a sword, rendering even wicked individuals powerless against a forgiving person, just as fire extinguishes without fuel.

🎯 Exam Tip: Explain the metaphor of forgiveness as a sword, highlighting its defensive and neutralizing power. Use the analogy of fire to illustrate its self-protective nature against external harm.

 

Question 4. दम की व्याख्या कीजिए।
Answer: **Anvaya:** That person who neither rejoices greatly nor grieves in adversity, who is of measured intellect, is called a disciplined (dānta) Dvija.
**Vocabulary:** Mahatyarthe = for a great purpose. Hṛṣyati = rejoices, is pleased. Vyasane = in calamity, in misfortune. Śocati = worries-grieves. Śuc dhātu - present tense, third person singular. Vai = certainly-this is an indeclinable. Parimitaprajñaḥ = wise, intelligent-one whose intellect is measured, a Bahuvrīhi compound. Dāntaḥ = self-controlled, disciplined Dvija-a Brahmin. One whose Upanayana sacrament has been performed is called a Dvija. The word Dvija means one who is born twice. The first birth is from the mother and father, and thereafter, for acquiring knowledge, one goes to a guru or teacher. Thus, the second birth of a human is through knowledge. From this perspective, all educated people in the present age are Dvija.
**Translation:** He who neither rejoices in great undertakings nor grieves in calamity is certainly wise and is called a self-controlled, disciplined Dvija.
In simple words: Dama (self-control) refers to an individual's ability to remain calm and balanced, neither overly excited in success nor sorrowful in adversity. Such a person, guided by a measured intellect, is considered a disciplined Dvija.

🎯 Exam Tip: Define 'Dama' as self-control, specifically focusing on emotional equanimity. Explain the concept of 'Dvija' in this context, emphasizing the 'second birth' through knowledge and discipline.

 

Question 5. अस्तेयम् की व्याख्या कीजिए।
Answer: **Anvaya:** That mental non-desire (vinivṛttiḥ) for another's grass, jewel, gold, or even a pearl is what the wise call Asteya.
**Vocabulary:** Manasā = by mind. Anyadīye = of another person. Ratne = in a jewel. Kāñcane = in gold. Vā = or. Mauktike = in a pearl. Vinivṛttiḥ = non-attachment, a feeling of detachment. Budhāḥ = wise people, knowledgeable people. Asteyam = non-stealing. Viduḥ = know.
**Translation:** The wise call that Asteya (non-stealing) which is a mental turning away (non-attachment or lack of attraction) from another's grass, jewel, gold, or even a pearl (another's immense wealth). (That is, not desiring to take another's property even mentally is Asteya.)
In simple words: Asteya is the mental detachment from another's possessions, extending beyond physical theft to mean not even desiring another's belongings, whether trivial or valuable.

🎯 Exam Tip: Emphasize the mental aspect of Asteya; it's not just about not stealing, but about not even harboring a desire for what belongs to another. Provide examples from the text (grass, gold, pearl).

 

Question 6. शौचम् की व्याख्या कीजिए।
Answer: **Anvaya:** External and internal purity (śaucam) are declared to be of two kinds. External purity is remembered as being achieved by earth and water, and internal purity is (achieved by) purity of thoughts.
**Vocabulary:** Bāhyam = external, outside. Ābhyantaram = internal. Mṛt jalābhyām = by earth and water. Bhāvaśuddhiḥ = purity of thoughts, sanctity of mind.
**Translation:** Purity is stated to be of two types-external and internal. External purity is considered to be achieved through earth and water, and internal purity is achieved through the purification of mental states.
In simple words: Shaucam, or purity, is dual: external cleanliness through physical means like earth and water, and internal purity achieved by cleansing one's thoughts and emotions.

🎯 Exam Tip: Clearly define the two types of Shaucam (external and internal) and specify the means by which each is achieved (earth/water for external, pure thoughts for internal). This distinction is fundamental.

 

Question 7. इन्द्रियनिग्रहः की व्याख्या कीजिए।
Answer: **Anvaya:** That person who, even after hearing, touching, seeing, eating, and smelling, neither rejoices nor grieves, is known as Jitendriya (one who has conquered the senses).
**Vocabulary:** Śrutvā = having heard. Spṛṣṭvā = having touched. Dṛṣṭvā = having seen. Bhuktvā = having eaten. Ghrātvā = having smelled. Hṛṣyati = becomes pleased. Glāyati = feels sorrow, experiences grief. Vijñeyaḥ = should be known.
**Translation:** One who, even after hearing, touching, seeing, eating, and smelling, neither becomes pleased nor grieved, should be known as Jitendriya.
In simple words: Indriyaniigraha (sense control) means remaining unperturbed, neither delighted nor distressed, by any sensory experience, thus embodying the state of a Jitendriya.

🎯 Exam Tip: Explain Indriyaniigraha by linking it directly to the definition of 'Jitendriya'. Focus on the balanced emotional response to all five senses as the core of sense control.

 

Question 8. धी की व्याख्या कीजिए।
Answer: **Anvaya:** O Pārtha (Arjuna)! That intellect which comprehends engagement and disengagement, right and wrong actions, fear and fearlessness, and bondage and liberation is Sāttvikī (pure and virtuous).
**Vocabulary:** Pārtha = son of Pritha-Arjuna. Pravṛttim = engagement, involvement in work. Nivṛttim = disengagement from activity, renouncing activity. Kāryākārye = right and wrong actions-Kāryaṃ ca akāryaṃ ca-an Itaretara Dvandva compound. Bhayābhaye = fear and fearlessness. Bhayaṃ ca abhayaṃ ca-an Itaretara Dvandva compound. Vetti = knows-Vid dhātu-to know-present tense, third person plural.
**Translation:** O Pārtha! That intellect which genuinely understands engagement and disengagement, fear and fearlessness, and bondage and liberation is called Sāttvikī (endowed with the quality of Sattva) intellect.
In simple words: Dhi, or intellect, is considered Sattvic when it truly discerns between action and inaction, good and bad, fear and fearlessness, and the paths of bondage and liberation.

🎯 Exam Tip: Define 'Dhi' as intellect and specify its 'Sattvic' quality. Highlight its crucial role in ethical discernment and understanding fundamental philosophical concepts like bondage and liberation.

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