Silent adorations to the Lord, the Embodiment of Dharma, the
Controller and Protector of Dharma and the Fountain-head of Dharma.
What is Dharma? Dharma is so called, because it holds; Dharma
alone holds the people, etc. The word Dharma is derived from the
root Dhr—to hold—and its etymological meaning is ‘that which
holds’ this world, or the people of the world, or the whole creation
from the microcosm to the macrocosm. It is the eternal Divine Law of the
Lord. The entire creation is held together and sustained by the
All-powerful Law of God. Practice of Dharma, therefore, means
recognition of this Law and abidance by it.
That which brings well-being to man is Dharma. Dharma supports this
world. The people are upheld by Dharma. That which secures preservation
of beings is Dharma. Dharma leads to eternal happiness and immortality.
That which is Dharma is verily the Truth. Therefore, whosoever speaks
the truth is said to speak Dharma, and whosoever speaks Dharma is said
to speak the truth. One and the same thing becomes both.
Dharma includes all external deeds, as well as thoughts and other
mental practices which tend to elevate the character of man. Dharma
comes from the Divine and leads you to the Divine.
Definition Of Dharma
No language is perfect. There is no proper equivalent word in English
for the Sanskrit term Dharma. It is very difficult to define
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. Bhishma says in his instructions to
Yudhishthira that whatever creates conflict is Adharma, and whatever
puts an end to conflict and brings about unity and harmony is Dharma.
Anything that helps to unite all and develop pure divine love and
universal brotherhood, is Dharma. Anything that creates discord, split
and disharmony and foments hatred, is Adharma. Dharma is the cementer
and sustainer of social life. The rules of Dharma have been laid down
for regulating the worldly affairs of men. Dharma brings as its
consequence happiness, both in this world and in the next. Dharma is the
means of preserving one’s self. If you transgress it, it will kill you.
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. Dharma is
that which helps you to have direct communion with the Lord. Dharma is
that which makes you divine. Dharma is the ascending stairway unto God.
Self-realisation is the highest Dharma. Dharma is the heart of Hindu
ethics. God is the centre of Dharma.
Dharma means Achara or the regulation of daily life. Achara is
the supreme Dharma. It is the basis of Tapas or austerity. It leads to
wealth, beauty, longevity and continuity of lineage. Evil conduct and
immorality will lead to ill-fame, sorrow, disease and premature death.
Dharma has its root in morality and the controller of Dharma is God
Himself.
Maharshi Jaimini defines Dharma as that which is enjoined by the
Vedas and is not ultimately productive of suffering.
Rishi Kanada, founder of the Vaiseshika system of philosophy, has
given the best definition of Dharma, in his Vaiseshika Sutras:
“Yato-bhyudayanihsreyasa-siddhih sa dharmah.” “That which leads to
the attainment of Abhyudaya (prosperity in this world) and
Nihsreyasa (total cessation of pain and attainment of eternal bliss
hereafter) is Dharma.”
The Sole Authority Of The Vedas
The four Vedas, the Smriti texts, the behaviour of those who have
entered into their spirit and act according to their injunctions, the
conduct of holy men and satisfaction of one’s own self—these are the
bases of Dharma, according to Manu.
In the matter of Dharma, the Vedas are the ultimate authority. You
cannot know the truth about Dharma through any source of knowledge other
than the Vedas. Reason cannot be the authority in the matter of Dharma.
Among the scriptures of the world, the Vedas are the oldest. This is
supported by all leading scholars and antiquarians of the entire
civilised world. They all declare with one voice, that of all books so
far written in any human language, the Rig-Veda Samhita is undoubtedly
the oldest. No antiquarian has been able to fix the date when the
Rig-Veda Samhita was composed or came to light.
The Changing Dharma
Just as a doctor prescribes different medicines for different people
according to their constitution and the nature of their disease, so also
Hinduism prescribes different duties for different people. Rules for
women are different from the rules for men. The rules for different
Varnas and Asramas vary. But, non-violence, truth, non-stealing,
cleanliness and control of the senses, are the duties common to all men.
Dharma depends upon time, circumstances, age, degree of evolution and
the community to which one belongs. The Dharma of this century is
different from that of the tenth century.
There are conditions under which Dharma may change its usual course.
Apad-Dharma is such a deviation from the usual practice. This is allowed
only in times of extreme distress or calamity.
What is Dharma in one set of circumstances becomes Adharma in another
set of circumstances. That is the reason why it is said that the secret
of Dharma is extremely profound and subtle. Lord Krishna says in the
Gita: “Let the scriptures be the authority in determining what ought to
be done and what ought not to be done” (Ch. XVI, 24). The truth of
Dharma lies hidden. Srutis and Smritis are many. The way of Dharma open
to all is that which a great realised soul has traversed.
Dharma In Other Religions
All other religions also lay stress on Dharma. Buddhism, Jainism,
Christianity, Sikhism, Zoroastrianism, Islam are all remarkably alive to
its value. Plato, Socrates, Aristotle, Kant, Swedenborg and Spinoza are
all striking examples in the interesting history of Western philosophy
for the high pedestal on which they have placed morality, duty and
righteousness, and adored them all as the only means to the attainment
of the goal of life. Each religion lays greater stress on certain
aspects of Dharma.
Benefits Of The Practice Of Dharma
Of the four grand objects of human aspiration—Purusharthas—viz.,
Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank
in the scriptures. Dharma alone is the gateway to Moksha, to
immortality, infinite bliss, supreme peace and highest knowledge. Dharma
alone is the primary Purushartha. Dharma is the first and foremost
Purushartha. Through the practice of Dharma alone can you ever hope to
achieve the crowning glory of all human endeavours, viz., Moksha which
is the best and the highest of all desirable things.
Practice of Dharma leads to the perfect realisation of essential
unity or the final end, the highest good, namely, Moksha. The
practitioner experiences peace, joy, strength and tranquillity within
himself. His life becomes thoroughly disciplined. His powers and
capacities are exceedingly intensified. He realises that there is one
underlying homogeneous essence, a living truth, behind these names and
forms. He is transmuted into divinity. His whole nature gets
transformed. He becomes one with the Eternal. He beholds Brahman above,
Brahman below, Brahman to the right, Brahman to the left, Brahman in
front, Brahman at the back, Brahman within, Brahman without and Brahman
pervading the whole world.
Kinds Of Dharma
Dharma can be classified under two heads: (i) Samanya or the
general, universal Dharma and (ii) Visesha or the specific,
personal Dharma. Contentment, forgiveness, self-restraint, non-stealing,
purity, control of senses, discrimination between right and wrong,
between the real and the unreal, spiritual knowledge, truthfulness and
absence of anger come under the general or universal Dharma. The rules
of the castes and orders of life are specific Dharmas. These are the
tenfold characteristics of Dharma according to Manu.
Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya
Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma
(duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma
(duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of
man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja
Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma
(duty in worldly life) and Nivritti Dharma (duty in spiritual life).
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