B L Razdan
The concept of Dharma is the greatest and the most valuable contribution of India to the world and humanity at large. It is one of the key concepts in Indian thought and it becomes more relevant in the present age when India is gradually assuming leadership role in the affairs of the world. The importance of Dharma to Indian sentiments is illustrated by India’s decision in 1947 to include the Ashok Chakra, a depiction of dharmachakra, or the “wheel of dharma” as the central motif on its national flag.
Dharma is an organizing principle in Hinduism that applies to human beings in solitude, in their interaction with human beings and nature, as well as between inanimate objects, to all of cosmos and its parts. It refers to the order and customs which make life and universe possible, and includes behaviors, rituals, rules that govern society, and ethics. Dharma includes the religious duties, moral rights and duties of each individual, as well as behaviors that enable social order, right conduct, and those that are virtuous. Dharma, according to the Dutch Indologist, Van Buitenen, is that which all existing beings must accept and respect to sustain harmony and order in the world. It is neither the act nor the result, but the natural laws that guide the act and create the result to prevent chaos in the world. It is innate characteristic, that makes the being what it is. It is, claims he , the pursuit and execution of one’s nature and true calling, thus playing one’s role in cosmic concert.
The root of the word dharma is “dhri”, which means “to support, hold, or bear”. It is the thing that regulates the course of change by not participating in change, but that principle which remains constant. Monier-Williams, the British scholar and Boden Professor of Sanskrit at Oxford University, offers numerous definitions of the word dharma, such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions is incomplete, while the combination of these translations does not convey the total sense of the word. In common parlance, dharma means “right way of living” and “path of rightness”.
Dharma is unique to the Hindu ethos. That it defies a precise definition and refuses also to be caricatured in small descriptive narrative is because like sanatan dharma, it is an ever-evolving concept of Indian civilization and culture both, beginning with the Vedic age. The word finds the earliest mention in Rigveda and Athervaveda. There is no single-word translation for this unique concept in any of the languages of the Western world or elsewhere.
The Veda, traditional lore, the usage of good men, what is agreeable to one’s self and desire born of due deliberation – this is traditionally recognized as the source of Dharma. Dharma originated from the original God. All other Dharmas (sects) were formed later. (Mahabharata 12.64.21) The code of conduct of Dharma is implemented for the sole purpose of running the administration smoothly. (Mahabharata 12.259.5) Dharma is that which nurtures the subjects and, in turn, the society. Dharma is that which sustains the people or that which is adopted by meritorious souls. Because of its property to ‘sharan’ (nurture), it acquired the term Dharma. Subjects are nurtured through Dharma. As a result, the entire Universe containing the three regions is supported by Dharma. (Ramayan 7.59) By controlling the enemy, meaning the Adharma (Unrighteous), and by adhering to the law, Dharma entertains its subjects. In this way, Dharma supports its subjects, meaning the society. (‘Dhahran’ is to protect, support; hence the term Dharma.) (Ramayan 7.58)
The sole aim with which Dharma is advocated is to bring about the evolution of embodied souls. A doctrine preaches, ‘that which is able to bring about evolution is Dharma’ (Mahabharata 12.109.10) Something that elevates mankind in the worldly as well as spiritual aspects of life and by means of which the ultimate spiritual evolution, that is, Moksh (Final Liberation) is attained is known as Dharma. That by means of which prosperity and Moksh are acquired is Dharma. (Vaisheshik Sutras 1.12)
The world remains safe if everyone abides by Dharma; that is why Dharma is said to be the main supporter of earth. There is nothing more ethical than Dharma in this world. Hence, I pay obeisance to that Dharma. The sole aim with which Dharma is advocated is to bring about the evolution of embodied souls. A doctrine preaches, ‘that which is able to bring about evolution is Dharma’ (Mahabharata 12.109.10) Righteous conduct is deemed superior to all types of knowledge, because Dharma is conduct-oriented. Righteous conduct prolongs the life span of man. (Mahabharata)
Even if Dharma is followed to a small extent, it protects from larger danger. (Srimadh Bhagwadgita 2.40) Said Ved Vyasa, “I have been crying myself hoarse, arms flailing; but nobody listens to me. Following Dharma fulfils the need for wealth and desire. Despite this, why do people not follow Dharma?”
Non-violence is the supreme form of Dharma. (Mahabharata 13.115.13) Compassion itself is supreme Dharma. (Mahabharata 3.373.76) Good conduct is the supreme Dharma. (Manusmriti 1.108) Devotion unto me is Dharma. (Srimadh Bhagwat 11.19.27) Dharma means the actual spiritual experience of the soul. (Swami Vivekananda) Dharma is that which accomplished the three tasks of keeping the organizational setup of the society in excellent condition, bringing about the worldly progress of every living being and facilitating their progress in the spiritual realm as well. (Shri Shankaracharya) Dharma is not for developing intelligence; it is for developing character. (Mahabharata 3.9.30) The code of conduct of Dharma is implemented for the sole purpose of running the administration smoothly. (Mahabharata 12.259.5)
Food, sleep, fear and sex are common to both animals and human beings. But what distinguishes man from animals is Dharma. All activities of every animal are directed towards attaining happiness (even adharma (unrighteous conduct) is directed at attaining happiness only); however, without Dharma, there is no happiness. Hence, always follow Dharma. Origin of happiness lies in following Dharma. Origin of Dharma is in earning wealth by righteous means, which, in turn, helps in securing a kingdom. To run a kingdom, control over organs and mind is necessary, and for this, it is essential to be enlightened. To be enlightened, it is essential to serve enlightened elders. An enlightened person becomes an enlightened embodied soul. (Chanakyaniti)
Dharma and Adharma are unseen for the Naiyayikas. Nature of Dharma is extremely subtle and whoever has not achieved mastery over his mind, finds it difficult to comprehend this. Without control over the mind, one does not realise what Dharma and Adharma are. (Mahabharata 3.215.18) The ways of Dharma are inscrutable. For, the best way for the people is to follow the right people. (Mahabharata 314. 119) Sometimes Dharma assumes the form of Adharma, and Adharma assumes the form of Dharma. Comprehending this is the task of wise man. (Mahabharata 12.33.32)
Contentment, mercy, control over the mind, not committing theft, external and internal purification, restraint over senses, an intellect inquisitive about the Principle, Self-realisation, truth and absence of anger, are the ten indicators of Dharma. (Manusmriti 6.92) Non-violence, truth, not committing theft, internal and external purity, restraint over sense organs, donation of objects like food, water, etc., preventing the mind from contemplating on forbidden objects, compassion for the weak and the downtrodden, and not allowing agitation of the mind despite being harmed by someone are the means of following Dharma. (Yajnyavalkya) Samanya Dharma includes mercy, truth, control over the mind, purity, offerings, control over the senses, non-violence, service unto the Guru, pilgrimage, compassion, honesty, absence of greed, honouring Deities and Brahmans and not criticising anyone. (Vishnudharmasutra 2.16-17)
Conduct as per someone else’s Dharma may be easier; however, following one’s own Dharma, even if it has defects, is anytime superior. Better die in one’s own Dharma; for a far bigger danger lies in accepting someone else’s Dharma. (Mahabharata 6.27.35) Conduct according to Dharma even at the cost of risking one’s own life is more commendable. (Mahabharata 12.33.32) Nothing is higher than Dharma. The weak overcomes the strong by Dharma, as over a king. 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. (Brihadaranyaka Upanishad 1.4.14)
In the Yoga system the Dharma is real whereas in the Vedanta it is unreal. Patanjali explained Dharma in two categories: yama (restraints) and niyama (observances). The five yama are: to abstain from injury to all living creatures, to abstain from falsehood (satya), to abstain from un-authorised appropriation of things-of-value from another, to abstain from coveting or sexually cheating on your partner, and abstain from expecting or accepting gifts from others. The five niyama (observances) are cleanliness by eating pure food and removing impure thoughts (such as arrogance or jealousy or pride), contentment in one’s means, meditation and silent reflection regardless of circumstances one faces, study and pursuit of historic knowledge, and devotion of all actions to the Supreme Teacher to achieve perfection of concentration.
Dharma alone is the companion of man in other worlds, that is, in life after death. (Mahabharata 13.111.17) One should never do that to another which one regards as injurious to one’s own self. The essence of the whole story of Mahabharata is that only Dharma brings prosperity. Even in Ramayana, the parting advice of Mata Kaushalya to Rama on the eve of his exile was, “May that Dharma which you practise so steadfastly, O Raghava, protect you during the exile.” To sum up, Dharma, in the present day corporate cultural parlance, is nothing but the aggregate of the universal best practices in any and every field touched by the human civilization.
(The author is formerly of the Indian Revenue Service, retired as Director General of Income Tax (Investigation), Chandigarh)
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