Dharma (धर्मः)

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Dharma (Samskrit : धर्मः) served as the foundational principle for people all traditions that arose on Bharatavarsha. Every person leads a life irrespective of the civilization he belongs to. But every civilization has a characteristic way of living (जीवनशैली), which, as per that civilization’s convictions, is superior to the way other civilizations live. And the basis this characteristic way of living is forms the perspectives of life that the civilization is founded upon. And underlying the way of living and the perspectives of life are the perspectives about the world ie. vishwa dristhi (विश्वदृष्टीः worldview) and tattvajnana (तत्त्वज्ञान - foundational philosophy) that the civilization is founded upon. The world view and perspectives toward life held by the civilization tend to influence an individual’s relationships with other entities, which include all movable and immovable (चराचर) entities.

Introduction

Dharma is the greatest and the most valuable contribution to humanity by Bharatavarsha, our beloved Janmabhumi. On account of its antiquity, utility and universality the very mention of that word rouses the conscience of every individual in this land. As proclaimed by numerous scholars, Dharma is one of those Samskrit terms that defy all attempts at an exact rendering in English or any other tongue.

Mahabharata proclaims that ultimately it is Dharma which holds together all the entities of the Universe.

धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः॥ (Maha. Karn. 8.69.58)

dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ। yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ॥ (Maha. Karn. 8.69.58)

That which supports, that which holds together the peoples (of the universe), that is Dharma

Dharma Constituents

A common territory and common values of life evolved and cherished by the people of Bharatavarsha by far have welded the people of this sacred land into a nation bound by the system of values of life. There are many main and subsidiary values, traditions and customs but all of them within the framework of Sanatana Dharma. Universal acceptance that 'Dharma' bears the Universe and holds entities together (Maha. Karn. 8.69.58) is the moral binding factor of different people of Bharatavarsha. A few important values may be summarized here.

1. Duty towards others
2. A Code of Conduct: Samanya Dharma (for all human beings) and Raja Dharma (Duty of Rulers)
3. Respect for Womanhood
4. Equality (Samanata)
5. Gratitude (Kritajnata)
6. Compassion (Daya)
7. Simple Life -Sparing use of Natural Resources
8. Service (Seva -Paropakara)
9. Sacrifice (Tyaga)
10. World is one Family (Vasudhaiva Kutumbakam)

Aptly, in modern thought processes, the dharmika paradigm encompasses

1. integral unity (dharmika tattvajnana)
2. perspective of life (dharmika jeevan drishti)
3. codes of conduct (dharmika vyavahar sutra)
4. systems and structures (dharmika vyavastha)

These aspects are studied at length in Dharmika Jivana Vidhana, through which we aim to bring back restructuring of the society along with the ancient glory, and peace in global dharmika communities.

Acceptance of dharma as global ethic

The eternal validity of the values based on Dharma, has to be accepted by the entire world if the human race is to be saved from total destruction, is established by the initial declaration {Towards Global Ethic) made at the Parliament of the World's Religions from August 28 to September 5,1993. at Chicago, to coincide with the centenary of Swamy Vivekananda 's Chicago Address. The declaration is signed by as many as 160 persons belonging to world religions and also those who represented Dharma. It incorporates values, which are all part of "Dharma"from times immemorial. The same is reproduced hereinafter.

TOWARDS A GLOBAL ETHIC

The World is in agony. The agony is so pervasive and urgent that we are compelled to name its manifestations so that the depth of this pain may be made clear. Peace eludes us the planet is being destroyed neighbours live in fear women and men are estranged from each other children die ! This is abhorrent ! We condemn the abuses of the Earth 's ecosystems. We condemn the poverty that stifles life's potential; the hunger that weakens the human body; the economic disparities that threaten so many families with ruin. We condemn the social disarray of the nations; the disregard for justice which pushes citizens to the margin; and anarchy overtaking our communities; and the insane death of children from violence. In particular, we condemn aggression and hatred in the name of religion. But this agony need not be. It need not be because the basis for an ethic already exists. This ethic offers the possibility of a better individual and global order, and leads individuals away from despair and societies away from chaos. We are women and men who have embraced the precepts and practices of the world's religions. We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic. We affirm that this truth is already known, but yet to be lived in heart and action. We affirm that there is an irrevocable, unconditional norm for all areas of life, for families and communities, for races, nations, and religions. There already exist ancient guidelines for human behaviour which are found in the teachings of the religions of the world and which are the condition for a sustainable world order.

WE DECLARE :

We are interdependent. Each of us depends on the well-being of the whole, and so we have respect for the community of living beings, for people, animals, and the plants, and for the preservation of the earth, the air, water and soil. We take individual responsibility for all we do. All our decisions, actions, and failures to act have consequences. We must treat others as we wish others to treat us. We make a commitment to respect life and dignity, individuality and diversity, so that every person is treated humanely, without exception. We must have patience and acceptance. We must be able to forgive, learning from the past but never allowing ourselves to be enslaved by memories of hate. Opening our hearts to one another, we must sink our narrow differences for the cause of the world community practicing a culture of solidarity and relatedness. We consider humankind our family. We must strive to be kind and generous. We must not live for ourselves alone, but should also serve others, never forgetting the children, the aged, the poor, the suffering, the disabled, the refugees, and the lonely. No person should ever be considered or treated as a second class citizen, or be exploited in any way whatsoever. There should be equal partnership between men and women. We must not commit any kind of sexual immorality. We must put behind us all forms of domination or abuse. We commit ourselves to a culture of non-violence, respect, justice and peace. We shall not oppress, injure, torture, or kill other human beings, forsaking violence as a means of settling differences. We must strive for a just social and economic order, in which everyone has an equal chance to reach full potential as a human being. We must speak and act truthfully and with compassion, dealing fairly with all, and avoiding prejudice and hatred. We must not steal. We must move beyond the dominance of greed for power, prestige, money and consumption to make a just and peaceful world. Each cannot be changed for the better unless the consciousness of individuals is changed first. We pledge to increase our awareness by disciplining our minds, by meditation, by prayer, or by positive thinking. Without risk and a readiness to sacrifice there can be no fundamental change in our situation. Therefore we commit ourselves to this global ethic, to understanding one another, and to socially beneficial, peace- fostering, and nature -friendly ways of life. We Invite All People Whether Religious or not To do the same"A comparison of the values declared as part of the Global Ethic and the corresponding rules of Dharma at once indicates that they are one and the same. They are : 1. We must treat others as : atmavat sarvabhutanam we wish others to treat us 2. We consider humankind : Vasudhaiva our family Kutumbakam 3. We should serve others : Paropakarartham idam shareeram 4. (a) We must commit to Ahimsasatyam- a culture of non violence asteyam (b) We must speak and Shoucham act truthfully -we must not steal indriyanigraha, (c) We must move beyond Etam the dominance of greed samasikam dharmam for power, money, prestige, consumption (d) We must not commit Parityajedartha any sexual immorality Kamou Yau Syatam Dharma Varjitau All these were declared as "Dharma" five thousand years ago in Mahabharata Shantiparva 60- 7 -8 (See Ch. II). We have some thing more viz., in the form of a directive to a student at the culmination of their higher education, to treat his mother as God, treat his father and teacher as God, Don't indulge in acts which are forbidden (Vide Taittreeya Samhita) and also to treat every woman other than the wife as equal to mother" is part of the directive. The values of life found or laid down in any religious texts could supplement those values. We should therefore compile all the moral values based on Dharma and classify them into different levels. The United Nations should adopt them as the GLOBAL ETHIC and prescribe it for study at appropriate levels from the primary to university courses in the education system of all nations and make it part of the Human Resources Development Programme. This should constitute the Blue Print for education commencing from the 21st Century for all the Nations of the world in order to produce better individuals, lead a simple and better family life, secure a better national life, better environment ensuring happiness to Humanity as also to all living beings. This is the long range and the only solution for all the problems of the World.

Let the Entire World be Happy Dharma (धर्मः) is that which upholds, nourishes or supports the stability of the society, maintains the social order and secures the general well-being and progress of mankind.

Origin of Dharma

The word Dharma has no accurate translation to any other language. A few amongst its many interpretations are Nyaya (law), charity, religion, and natural characteristics of living beings. The wide scope of Dharma, as depicted by these diverse interpretations, led to many seers and saints defining Dharma in many coherent ways. In brief, as said by Madhavacharya (माधवाचार्यः),

Dharma is that which sustains and ensures progress and welfare of all in this world and eternal bliss in the other world. The Dharma is promulgated in the form of commands.

Dharma is one of the four Purusharthas in Sanatana Dharma: Dharma, Artha (अर्थः), Kama (कामः), Moksha (मोक्षः). Artha is the material wealth (gold, cattle, rice, worldly knowledge, etc.) through which humans satisfy Kama (desires). The propounders of Dharma recognised that uncontrolled Kama of individuals would eventually lead to degradation of individual and the society. However, it was also recognised that fulfilment of Kama is necessary for human beings. Dharma was proposed to regulate the kinds of Kama and the means of earning Artha, to ensure the welfare of the entire society. In essence, the rules that define the proper means of obtaining Artha and the desires permitted to be fulfilled are as a whole known as Dharma. All the propounders of Dharma had unanimously stated that living in conformance with Dharma is the requirement for a sustainable society. Any act which doesn't obey Dharma is termed Adharma.

The essence of various definitions of Dharma was put by Manu (मनुः) as

Ahimsa (अहिम्सा, non-violence), Satya (सत्यः, truthfulness), Asteya (अस्तोयम्, not coveting the property of others), Soucham (सौचम्, purity) and Indriyanigraha (इन्द्रियनिग्रहः, control of senses) are in brief, the common Dharmas for all Varnas (वर्णाः).

It was also clearly stated by Manu that a society that doesn't follow Dharma would destroy itself.

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।
तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ।।
Meaning: Dharma destroys those who destroy it. Dharma protects those who protect it. Therefore, do not destroy Dharma so that we do not get destroyed.

This consequence is natural: powerful individuals with uncontrolled Kama and in disregard for Dharma oppress the weak and severely injure the society with their actions. Bhishma tells Yudhishtira after the Mahabharata war that there existed a time when every individual followed Dharma and mutually protected the society. As time progressed and few strong individuals started flouting Dharma and the king was brought into existence with the duty to protect Dharma and with the right to punish the individuals practising Adharma.

Dharma (also Dhamma), is an Bharat's spiritual and religious term which signifies "the way of righteousness" and refers to one's duty or to any path of virtue; the word dharma translates as that which upholds or supports, and is sometimes translated into English as law.

See also:

Humanism

Universalism

Quotes

• To uplift the lowly is dharmam.
  • Akilattirattu Ammanai

• Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to be of great account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• Dhamma is good, but what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• This progress among the people through Dhamma has been done by two means, by Dhamma regulations and by persuasion. Of these, Dhamma regulation is of little effect, while persuasion has much more effect. The Dhamma regulations I have given are that various animals must be protected. And I have given many other Dhamma regulations also. But it is by persuasion that progress among the people through Dhamma has had a greater effect in respect of harmlessness to living beings and non-killing of living beings.
  • Ashoka, in Edicts of Ashoka (c. 257 BC)

• Once Soma, having returned from her alms round

and having eaten her meal, entered the woods to meditate.

Deep in the woods, she sat down under a tree.

The tempter Mara, desirous and capable of arousing fear, wavering and dread,

and wishing her to interrupt her focused meditation, came to her and said,

Your intent is difficult, even for the sages;

Completion cannot be reached by a woman regardless the wisdom reaped."

Then Soma thought, "Who is this speaking, human or nonhuman?

Surely it is evil Mara desiring to interrupt my focused meditation."

Knowing that it was Mara, she said,

"What does gender matter with regard to a well-composed mind,

which experiences insight in the light of the dharma?"

The evil Mara thought, "Soma knows me"

and sorrowful for the evil, instantly vanished into darkness.

• Gautama Buddha Soma and Mara An adapation of a translation by C.A.F. Rhys-Davids

• Where dharma prevails, there will be the rule of law and justice, and the king who follows the path of dharma is known as 'dharma raja'. Even the Machiavellian Arthashastra teaches the ideal king to "establish the rule of Dharma by commands and directives, and discipline among the people by the extension of education." The most powerful ruler or his minister could not place himself above Dharma — his subjects would immediately know his violations and chastise him.
  • Gurcharan Das, The Difficulty of Being Good : On the Subtle Art of Dharma (2010), p. 58

• धर्मो रक्षति रक्षितः
  • Dharmo Rakshati Rakshitah
    • Dharma protected protects
      • Manusmṛti, Ch. 8, verse 15
      • Variant translation: Dharma protects those who protect Dharma.

• Do not spend your life committing sinful deeds;
  It is good for you to practice holy Dharma.
  • Milarepa, in "Song to the Hunter" as translated in The Hundred Thousand Songs of Milarepa: The Life-Story and Teaching of the Greatest Poet-Saint Ever to Appear in the History of Buddhism (1999) edited by Garma C. C. Chang

• No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma.
  Dharma is generally defined as righteousness or duty. Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of Unity. … If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity.
  That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics.
  • Swami Sivananda, as quoted in All about Hinduism (1977) by the Divine Life Society, p. 51

References

M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan