In the Shruti texts (Vedas and Upanishads), dharma is defined as the
eternal, universal principle of natural law, order, harmony, and truth
(Satya) that sustains the universe and provides the basis for all
existence. It is considered a divine revelation, "that which has been
heard" by ancient Rishis.
Cosmic Order (Ṛta): The concept of dharma evolved from the earlier Vedic
concept of Ṛta, the cosmic order that regulates the universe. Dharma is
seen as the moral and social manifestation of this cosmic law.
Supreme Authority: The Vedas are considered the supreme authority (pramāṇa)
for understanding dharma, which cannot be fully known through mere reason
or empirical means. The principles taught in the Vedas are called Vaidika
Dharma or Shrauta Dharma and are considered infallible and eternal.
Righteous Conduct: While not providing a simple set of "do's and don'ts"
for every situation, the Shruti provides foundational principles for
righteous living, such as truthfulness (satya), non-violence (ahimsa),
austerity (tapas), and purity (shaucha).
Foundation for Welfare and Liberation: Dharma is described as that which
ensures the welfare (śreyas) of all beings in the world and leads to
eternal bliss or spiritual liberation (moksha) in the other.
Equated with Truth: The Brihadaranyaka Upanishad states: "Truly that dharma
is the Truth (Satya); Therefore, when a man speaks the Truth, they say, 'He
speaks the Dharma'; and if he speaks Dharma, they say, 'He speaks the
Truth!' For both are one".
The detailed social codes and specific rules of conduct (Dharmashastras,
Smriti texts) were developed later by sages to apply these *universal,*
eternal Vedic principles to different times, places, and social contexts,
but the Shruti remains the ultimate source of authority.
The term Dharma is first defined by Jaimini. He defines Dharma as:—
codaṇā-lakṣaṇaḥ arthaḥ dharmaḥ
Dharma is that which leads to the highest common good (śreyas) [and, is
distinguished by Vedic injunctions].
Dharma is “right living” defined by the practice of universal ethics and
personal morals.
The Mahabharata defines Dharma:–
dhāraṇād dharma ityāhuḥ dharmo dhārayate prajāḥ |
ya syād dhāraṇa samyuktaḥ sa dharma iti niścayaḥ ||
The word Dharma is derived from dhāraṇa or sustenance; dharma sustains
society. That which has the capacity to sustain is indeed dharma. (M.B.
Karna Parva 69:58)
“Dharma” cannot be known through empirical means such as cognition. It can
be known only either through intuition or through an impersonal source of
knowledge.
The problem with relying on reason or intuition is that individuals will
come to differing conclusions about what the ultimate nature of the “Common
Good” is.
There are endless controversies on most if not all ethical issues by
“experts” who take one side or the other.
The best and most universal source of Dharma therefore, would be an
“impersonal” source such as the Vedas.
What is Dharma?
The science of conduct, the systematized principles according to which one
should act.
Ethical science is a relative science — relative to the individual and
one’s surroundings and circumstances.
The purpose of morality is to bring about happiness for the maximum number
of people by creating harmony.
Harmony between individuals of a family, between families of a community,
between communities that live together in a nation. Harmony between nations
that make up humanity. Harmony between humankind and the environment and
other creatures that share our earth. And harmony between earthlings and
the inhabitants of other worlds.
Where there is harmony there is happiness, disharmony cause unhappiness.
The ultimate object of morality is to bring about universal happiness.
The underlying principle of Dharma is the recognition of the unity of the
Self and the diversity of the not-self.
————————————————————————————————————-
Dharma means property or characteristics. It is derived from the Sanskrit
root “dhr” + “man”: The verb form is “dhárańa”, “to hold” and the noun is
“Dharma”, “that which ‘holds’ an entity in existence”. “Dharma” literally
means an innate characteristic, the nature or property of an object. The
property of fire is to burn. Just as fire and its property are inseparable,
similarly human beings and their property – their quest for Brahma (the
Supreme Entity) – are also one and the same.
It is universally true, for all ages and all realms, that Dharma is the
main current of human life. It is the impetus of living beings; it is also
their source of wealth and the guidance for their journey through life. In
the pervasive sense of the word, all objects, animate and inanimate, have
their respective dharma: that is, dharma denotes the very existence of an
object. In its narrow sense, dharma is less manifested in inanimate
entities and more manifested in animate ones. In animate entities, the
manifestation of the dharma of non-human creatures is instinctive and
inborn. But the dharma of human beings is much more than this: it permeates
and penetrates each and every sphere of life.
What is the dharma or the characteristic of living beings? It is the
endeavour to attain happiness. Why does a living being crave for happiness?
For self-preservation. Why do you eat and drink? To keep yourself alive –
to attain happiness. From this you very well understand this too, that to
love whatever little is lasting within your present entity – whatever is
its essence, is your dharma. This dharma or sádhaná teaches you to keep
your subtlest self aloof from all transitory objects, as the result of
which your eternal self gets healthy nourishments – gets more and more
developed on the path of progress.
Dharma is a psycho-spiritual faculty. It gradually brings out the latent
divine qualities of the human heart, and helps human beings attain oneness
with the Supreme Entity. It has nothing to do with material objects. On the
other hand, religion is a psycho-sentimental factor. It is a collection of
physical and ritualistic observances. There may be many religions, but
dharma is one.
The Lord says:
Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.
Paritráńáya sádhúnáḿ vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.
He says that “Whenever there is degradation of dharma and development of
adharma, rule of adharma, regime of adharma, then, and in that particular
moment, I recreate Myself.”
One branch of Dharma is Bhágavata Dharma. This Bhágavata Dharma is
mánava dharma (human dharma). There is no difference between Bhágavata
Dharma and mánava dharma. Human beings are to follow jaeva dharma for
their physical maintenance and for a certain portion of their psychic
elevation, and beyond the scope of this jaeva dharma they are to follow
Bhágavata Dharma, mánava dharma. This is the actual dharma, the true
spirit of the term “dharma” is in it.
Áhára-nidrá-bhaya-maethunaiṋca
Sámányametad pashubhirnaránám;
Dharmo hi teśám adhiko visheśah
Dharmena hiináh pashubhih samánáh.
(Food, sleep, fear, procreation – these are the common properties of humans
and animals. But humans possess an especial dharma (Bhágavata Dharma), in
the absence of which they are as bad as animals.)
This Bhágavata Dharma differentiates a human being from a beast. A human
being who does not follow Bhágavata Dharma is a beast. (because the beast
does not know what to do and what not to do, but a human being knows what
to do and what not to do.) So if a human does not follow the codes of
Bhágavata Dharma, that person is worse than an animal – not pashubhih
samánáh “the same as an animal”, but worse than an animal.
Now, since this Bhágavata Dharma is a must for all human beings, a human
being should follow the doctrine of Bhágavata Dharma from his or her very
childhood. There should be maximum utilization of his or her human
existence, human calibre, human mind, and human spirit. Dhruva says,
Kaomára ácaret prájiṋah
Dharmán Bhágavatániha;
Durlabhaḿ mánuśaḿjanma
Tadapya dhruvamarthadaḿ.
Dhruva says, that is, “A person should follow this Bhágavata Dharma, here
in this world.” (The word iha means “here”, “in this world”.) “One should
follow Bhágavata Dharma from one’s very childhood, because human life is
rare and is very precious.” Even the devatás, if they want to do something
good or great, will have to come in human frame to work. A devatá as
devatá cannot do anything good; the devatá requires a human framework. So
human life is very precious, very rare; “and such life is still more rare,
still more precious, if it has become successful by dint of Bhágavata
Dharma, or by dint of sádhaná.” So a wise person should get initiated and
should start sádhaná in his or her very childhood, or kaomára.
It is difficult to describe the word DHARMA satisfactorily as it is
expansive and intricate. As Sri Swami Shivananda said, “Dharma is like a
price less jewel with numberless facets of brilliance of knowledge”.
Dharma has several meanings. “That which beholds the Universe is Dharma.”
It means NATURAL LAWS (prakriti dharma), justice (NYAYA DHARMA), NATURAL
CHARACTERISTICS (swabhaava dharma), different species (JAATI DHARMA),
SOCIAL CONDUCT (samaja dharma ), Religious conduct (shroutha dharma), and
other are Varnaashrama dharma, Paaramaarthika dharma, Aachaara dharma,
Neeti dharma, Pravritthi dharma, Nivritthi dharma etc.,
That which is the cause of prosperity and salvation is dharma. Laws of
nature which beholds all creations is called dharma. Dharma bestows
perennial happiness and adharma produces sorrow and misery. That which is
eternal is dharma. Only God is eternal. Some quotations from great
personalities.
“That which takes us from the world to MOKSHA is dharma.”- Vinoba Bhave.
“ That which makes you forget yourself is dharma”- Masti Venkatesha Iyengar.
“If you protect dharma, it protects you.”- Bhaasa.
“ dharma is in action, not in blind belief.”- Dr. Radhakrishnan.
*“ Good of every one is dharma”- Shankaracharya.*
“dharma is self sustaining “- Madhvaachaarya.
“Service for others is dharma”- Vivekananda
“Whoever feels sorry for others’ misery and feels happy with others is a
dharmatma”-Bhagavatha.
“ Truth, non stealing, conquering anger, feeling sorry for mistakes
committed, cleanliness, firm mind, discrimination between good and bad,
absence of hastiness, control of senses and good education are the
essential parts of Dharma”- Yajnavalkya Rishi.
SANATANA DHARMA
Hinduism (Sanatanadharma) is like a noble mother who cares for all her
children including those that deny her. Heretics like atheist, agnostic,
even a blasphemer are not punished, but IGNORED. In course of time, if they
repent, they have a chance of redeeming themselves. Hinduism is a
comprehensive system incorporating in itself all aspects of human life
including philosophy, religion, ethics, all facets of culture (arts,
science and literature).
Saamanya dharmas like ahimsa, satya, asteya, daya, titiksha, vinaya,
indriya nigraha, self control, shanti, shoucha, Tapas and bhakti are the
ones which train a person to tune his life to be in harmony with the
society. But the samskaras which purify and refine the psychic personality
prepare him to refine his own life. Hinduism accepts the existence of God
and posits him as the final goal of our life. It places many paths before
us to suit persons of different temperaments, but all of them lead to the
same experience of that God. It provides us emotional satisfaction through
rituals and festivals. Recognizing the shortcomings of the human intellect,
Hinduism recognizes finality of the Vedas. Hinduism which is considered as
a way of life that helps to elevate oneself is better than a religion that
makes an individual dogmatic and anti every body else!!!
THE CHANGING CONCEPT OF DHARMA
An example of the changing concepts of dharma depending on the society of
the times can be observed from the story of Shambuka (Valmiki Ramayana).
Shambuka had opposed the accepted norms of the day thus causing a
revolution. Rama was not cruel and was kind-hearted. But his personal
feelings would be insignificant before his duty. Bhavabhooti in his Uttararama
charitha says,
“Raamasya baahurasi nirbharagarbha khinna seetaavivaasanapatOh karunaa
kutaste”
The shastra which was applicable to Treta Yuga (which is irrelevant now)
was,
” abraahmaNastadaa raajanna tapasvee kathanchana”- Uttara kaanda sarga 74.
It is not correct now to question this as it was accepted as dharma during
those days. Before taking a decision on the subject Rama consulted his
eight advisers. Narada representing all the wise people assembled said the
the dharma of Krita yuga is not applicable in Tretayuga and in this
Tretayuga, shambuka’s actions are against the accepted practice and hence
he deserved punishment. In this episode as well as in Seeta’s expulsion,
Rama’s concern can be seen as trying to follow democratic norms.
REFORMS MOVEMENTS IN SANATANA DHARMA
The secret of the survival instinct of Hinduism is the scientific spirit
exhibited throughout history. Whenever there was an upheaval, it has
responded vigorously, intelligently and prudently. It is this vitality that
gave birth to the various reform movements.
The Upanishadic sages were the first reformers. When the Rigvedic religion
deteriorated to a maze of sacrifices, the sages rejected them and advised
meditation and knowledge of the Atman.
Lord Krishna was the second reformer. He brought out a balance and harmony
among the Jnaana, Bhakti and Karma disciplines. His declaration of the
nishkaama karma concept was his greatest contribution.
The third in this line was by Mahaaveera and Buddha. They substituted dry
logic with simple moral and ethical principles in order to achieve peace
and joy here and now. However, these were misunderstood and it resulted in
the desertion of vedic religion.
Shankara took birth at this stage to resuscitate and reestablish sanatana
dharma. He erased several ambiguities in the practices. He reformed several
practices by introducing the six systems of worship(shanmathas as they are
called), Panchaayatana pooja etc., and avoided the animal sacrifice and
brought all those who believed int he vedic tradition under a single
umbrella.
Next stage was a series of invasion by outside forces. There were a lot of
changes because of this in the social and religious fields. In this
critical period, several spiritual leaders came up and protected our
religion by bringing in several new concepts like bhakti movement etc.,
This is the fifth reform movement. With the advent of the British, there
was a planned import of the cultural and religious ideas from the west.
Then, the sixth reform movement became necessary. Raja Ram mohan Roy, Swami
Dayanand Saraswati, Mahadev Goinda Ranade, Ramakrishna Paramahamsa, Swami
Vivekananda were some of the important leaders. So, Sanatana Dharma
regained balance. This effort continued under Ramana Maharshi, Aurobindo
and a few institutions like Ramakrishna Mission, Chinmaya Mission, Divine
Life society etc.
K R IRS 21125
On Sun, 2 Nov 2025 at 04:27, Jambunathan Iyer <[email protected]> wrote:
> When the mind becomes established in dharma, all things are perceived and
> understood correctly. Dharma does not reside merely in the body, nor in
> speech, nor in the outcomes of actions — it resides in the mind.
>
>
> *N Jambunathan , Chennai " What you get by achieving your goals is not as
> important as what you become by achieving your goals. If you want to live a
> happy life, tie it to a goal, not to people or things "*
>
>
>
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