The word ‘Dharma’ does not mean ‘duty’. In duty there is no freedom; in reason there is freedom, and in religious obligation there is the union between duty and reason. Dharma then refers to religious obligation and in that word are the concepts of both duty and reason. (CWBSSB, p. 19)
Righteousness is work. Truth in words and truth and love in the heart is dharma. (CWBSSB, p. 145)
There is not one dharma for Indians and another for Westerners. Dharma is universal. Yes. There is a test that may be applied to any action and you may thereby determine if it is according to dharma. Let not that which you do harm or injure another. This flows from the recognition that the light, which is God, is the same in every form, and if you injure another you are injuring that same light that is yourself. Dharma enables you to come to the recognition that anything that is bad for another form is also bad for you. The test for Dharmic action is stated very clearly in the Christian religion. That is: Do unto others as you would have them do unto you. (CWBSSB, p. 177)
For our spiritual life, dharma is the basis. Dharma does not depend on an individual. Dharma does not depend on a period of time or a particular situation. Dharma depends only on truth. That is why it has been said that there is no dharma other than truth. To be able to develop equal mindedness and to be able to develop equanimity are correct aspects of dharma and for this one must have unwavering mind and thoughts. (SSB 1974, p. 3)
In the Treta Yuga, God appeared as a human being in the form of Rama and by using his own family as an example; he tried to set up an ideal dharmic conduct characteristic of that age. At that time, it was also established that Rama was the embodiment of Love and Lakshmana was the embodiment of compassion and that it was the confluence of Dharma and Compassion that makes a good human being. This is true Dharma. (SSB 1978, p. 9)
What is ordained by fate is inescapable. Justice will be done. Victory will go to the righteous ones. Truth will survive. Selfishness will be destroyed. This is the dharma of all times. (SSB 1978, p. 37)
‘Dharmo rakshati rakshitah’ (Dharma protects those who protect Dharma). We should, however, also bear in mind a corollary of the foregoing statement; ‘Dharma eva hato hanti’ (Dharma destroys those who try to destroy dharma). (SSB 1979, p. 171)
Dharma is, like the Saraswati, the river flowing unseen, underground, through the deeper level of human consciousness, feeding the roots of activity, filling the springs of thought, cleansing the slushy eddies of feeling. When the river runs dry or when it is clogged by greed and hate the Avatar comes to let in the torrent of grace and restore its free flow. (SSSm Vol.4, p. 119)
Dharma will compel integration of thought, word and deed. It will cleanse the mind and rid of greed and hate. Every faith is but an endeavour to cleanse the impulses and emotions, as part of the process of discovering the truth of the world, seen and unseen. No one who has trodden that path and engaged himself in that process has escaped calumny and cruelty. Mahomed, who sought to establish the primacy of One Formless Absolute, had a large share of persecution, defamation and privation. Jesus attempted to rebuild mankind on the basis of love and was crucified by little men who feared that their tiny towers of hate and greed would be toppled by his teaching. Harishchandra, who had resolved never to waver from truth, was subjected to ordeal after ordeal, each more terrifying than the previous one. Those who seek to know God must steel themselves to bear insult, injury and torture with a smile. (Sanatana Sarathi Dec 1981 back cover)
One common definition of Dharma is that it is the adherence to the rule: ‘Do unto others what you wish them to do unto you’; do not do unto others that you do not wish them to do unto you. Do not have a double standard. (SSS Vol.2, p. 232)
Dharma is not a matter of time and space to be modified and adjusted to the needs and pressures of the moment. It means a number of fundamental principles that should guide mankind in its progress towards inner harmony and outer peace. These principles are called Sanatana, because their origins are not dated; their author is not identifiable; they are the revelations made in the clarified intellects of impartial sages. They are basic and eternal. They do not represent temporary vagaries. (SSS Vol.3, p. 1)
Dharma is the code of conduct, which will promote the ideals of each stage of man - learner, householder, earner, master, servant, sadhaka, Sannyasi etc. (SSS Vol.3, p. 2)
Dharma must be surging from the heart as the cool energising water of Prema and Shanti, Love and Peace. You can learn what exactly Dharma is from Ramayana. Rama is the very embodiment of Dharma; every word and every deed is resonant with its message. (SSS Vol.7, p. 215)
Character, Conduct, daily behaviour, attitude towards others, these are all-important, for Dharma is essentially Social Morality. The Sruti says ‘Dharmo Vishwasya Jagatah Pratishtha’: On Dharma, the World is installed, Dharma endows man with joy and keeps grief away. (SSS Vol.9, p. 11)
The word Dharma, which is really bound up with an infinite variety of meanings, is being inadequately described by one word, duty, in the modern age. Duty is something, which is connected with an individual, a predicament, or with a particular time or country. On the other hand, Dharma is eternal, the same for everyone everywhere. It expresses the significance of the inner atma. The birthplace of Dharma is the heart. What emanates from the heart as a pure idea, when translated into action will be called Dharma. If you have to be told in a manner that you can understand, one can say ‘Do unto others as you want them to do unto you’ that is Dharma. Dharma consists in, avoiding actions, which would hurt others. If anyone causes happiness to you, then you in turn should do such things that will cause happiness to others. When we recognise that what others do will cause difficulties and if we do the same things that would be adharma. (SSS Vol.38, p. 96)
If a certain spiritual teaching has to gain universal acceptance, it must have disciplines that can be practised and experienced by everyone in daily life and its activities. The highest Dharma is for each one to follow his sva (own) dharma boldly. As regards this problem, there is a conflict between religion and morals. ‘Gahana karmano gathih’. ‘It is difficult, fraught with danger’ says the Lord, speaking of the moral discipline. Which act is legitimate, which is not? Which act is sanctioned by morals, which is not? Persons have struggled and are struggling to decide these. But, Krishna has mentioned the type of acts which are worthy, in the slokas:
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ‘si me
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
(Bhagavad Gita, Chapter 18, Verse 65-66)
‘Fix thy thought on Me; be devoted to Me; worship Me; do homage to Me; thou shalt reach Me. The Truth do I declare to thee; for thou art dear to Me. This is My teaching, My grace’. ‘This is the path to come to Me, Give up all Dharmas; surrender to Me; do not grieve. I shall liberate you from the consequences of all your acts’.
Ah! Note the meaning and significance of these two stanzas. Is not this Act of Surrender enough to save you and to liberate you from the round of coming to staying in - and leaving from this world?’ Tanmana - that is, seeing Him in every Being, ‘being aware of Him every moment of existence, being immersed in the ananda of this awareness. Tadbhaktha - that is, merged in the relationship caused by profound devotion and love to Him; Tatayaji - all acts, big and small, dedicated to Him,Krishna, (wish, will, attitude, activity, fruit, consequence) everything from beginning to end, the renunciation of all attachment to the self and performance of all acts in a spirit of worshipful non-attachment. This is what the Lord seeks from you.
Of course, it is hard to effect this full surrender. But if man makes but the slightest effort towards it, the lord Himself will confer the courage to pursue it to the end. He will walk with him and help him as a friend; He will lead him as a Guide; He will guard him from evil and temptation; He will be his staff and support.
He has said in Bhagavad Gita, (Chapter 2, verse 40),
nehabhikrama-naso ‘sti
pratyavayo na vidyate
sv-alpam apy Asya dharmasya
trayate mahato bhayat
(This course of action, if followed even to a small extent, will save him from terrifying fear) to follow Dharma is itself a source of joy; it is the path least beset with hurdles. That is the Teaching of the Lord. ‘Mam evaisyasi’ you will come near Me you will be approaching My Mystery, you will enter into Me, you will achieve My Nature. In these terms, Sadrisya (Acquiring Divine Nature) Salokya (Existence in God) Sayujya (Unity in God), are indicated. When one has attained the state of realising the Divinity in every Being, when every instrument of knowledge brings the Experience of that Divinity, when it alone is seen, heard, tasted, smelt and touched, man becomes undoubtedly a part of the Body of God and lives in Him and with Him. When this duty to your own progress is taken up you will get a new strength at the very first step; you will thrill to a new and purer joy; you will taste the fullness of Bliss; you will be refreshed by a new holiness.
This Dharma is not laid down or recommended for extraordinary among men. It is within the reach of all, for all have the hunger for God; all have the discrimination to discover that there is something basic behind all this change. Even the most heinous sinner can quickly cleanse his heart and become pure by surrendering to the Lord in anguished repentance. Therefore, the Lord’s command is that each should pursue the special Dharma laid down for him; each person should plan his life according to the spiritual foundations of his culture; he should give up the ‘objective’ vision and listen to the Voice of God. (GV, pp. 7-9)
Dharma is the constant remembrance and uninterrupted contemplation of the Lord. It is discharging your daily duties thinking of the Lord. (DBG, p. 84)
As declared by Krishna in the Gita; ‘The Lord incarnates from age to age to protect the Dharma’. Every human being takes birth to pursue Dharma. The human body is given for practising Dharma. It is only when the body is taken care of that Dharma can be protected. This is the rationale of the statement Health is wealth.
It must be realised that the protection of the body is solely for protecting Dharma. What kind of man is he whose thoughts, speech and actions are not in accordance with each other? Today man must strive for this triple unity. Dharma cannot be destroyed. But what is happening is the decline in the practice of Dharma. Today, the practice of Dharma is itself true sadhana. For the practice of Dharma, the triple purity, purity of thought, word and deed is essential. (SSS Vol.23, p. 102)
There are seven facets to Dharma just as there are seven colours contained in the rays of the sun. The first facet of Dharma is truth. The second facet is good character. The third is righteous conduct. The fourth is sense-control. The fifth is penance or austerity. The sixth is renunciation; and the seventh facet of Dharma is non-violence. All these facets of Dharma have been laid down for the protection of the individual and for the well-being of society. (DBG, p. 179)
There is a proper meaning to the word Dharma. All these actions, which do not come in the way of others, which do not impinge on the freedom of others, sixth can be described as Dharma. If you can conduct yourself in a way that does not cause any inconvenience and trouble to the freedom of others, then you are behaving according to Dharma. If each person considers it his Dharma to conduct himself without causing any harm to any other person, then there will be peace; prosperity and joy aplenty in the world. Acting this way is your real duty, a duty which has to be performed for the sake of setting an example to others and for upholding the essential ideals of Dharma. In your daily life in the family, there are three types of duties, which may be considered to be three aspects of Dharma; there is social duty, there is obligatory duty, and there is family duty. (DBG, pp. 184-185)
A prosperous person (Srimantha or Seemantham) is one who is happily endowed with sons and grandsons and who is successful in worldly ambitions beyond even surprising heights. Moral excellence is more valuable possession. This wealth is the concrete result of Vedic injunctions. It is called Dharma. Ramayana extols Rama as Dharma Personified (Vigrahavan Dharmah). Dharma sustains all beings (Sarva bhutanam dharanath Dharmah). Dharma is the support (Dharana) for all beings. Hence it is named Dharma. The Almighty is that support and sustenance; the most effective mode of worship is the offering of Dharma. So, the almighty itself is identified with the word Dharma. That name is therefore meaningful.
The Vedas have taught about two kinds of Dharma, Vihita Dharma and Nishiddha Dharma -prescribed Dharma and prohibited Dharma; in other words, the Dos and Don’ts for regulating one’s life. (ICS , p. 170)
Dharma is only another name for right action. But the pre-requisite for right action is right thought. (ICS , p. 75)
For accomplishing anything in the world three things are essential, One, mastery over the senses; two, control over the mind; three, maintaining perfect bodily health. It is only when all these three requisites are present that man can achieve his aims. If to-day man fails to achieve petty objectives, it is because he is deficient in all these. To acquire these three, man has to practice ‘Dharma’, as laid down by the ancient sages. The Veda declares: ‘Yato abhyudaya nishreyas siddhih sa dhamah. (That which is conducive to one’s well-being here and the hereafter is Dharma - Righteousness). This means that in this world that which gives happiness and relieves sorrow here and the hereafter is Dharma (Righteousness). This calls for unity in thought word and deed. This is true righteousness. Where there is no accord between what one thinks, says and does, his life is meaningless. It is by the harmony of thought, speech and action that the true worth of man manifested. (D3 , p. 33)
The word Dharma is peculiar to Bharat and no language other than Sanskrit has it in its vocabulary, nor any country for that matter. It is interpreted by some as ‘Righteousness’ and by yet others as ‘reason’, etc. Dharma is Dharma only. No other word can give the same meaning. ‘Dharmo rakshati rakshitah’ (Dharma protects those who protect it). That which controls and encompasses everything is Dharma. There is a lot of difference between Dharma and religion, Dharma is like an ocean and religion is just like a small lake. (SSS Vol.26, p. 29)
Five types of Dharma (duties) have been laid down for man. One is Kula Dharma (duties relating to his occupational group). The second is Desha Dharma (duty to the nation). The third is Matha Dharma (duties pertaining to his religion). The fourth is jati Dharma (duties relation to society). The fifth is Apad Dharma (the duty when he faces danger).
All these five types of duties are related to one’s life in the phenomenal world and are not concerned with the Supreme Reality. All these duties have penalties for their violation. Without these penalties organised life is impossible. Such punishments should not be regarded as unwarranted impositions. On the contrary, they should be considered as essential corrective measures conducive to one’s good. Only the person who has been subject to such restraints can achieve anything great in life. Discipline is like the reins, which regulate the movements of a horse. It is like the goad that controls the elephant. Without discipline-and the punishment that may be inflicted if it is violated-man will not be able to correct his mistakes. (SSS Vol.17, pp. 23-24)
Na cha dharma dayaa saman: There is no dharma equal to compassion. The reason is that a heart filled with compassion is the seat of the Divine. When you are the embodiment of the Divine, where is the need for other acts of charity, penance etc..? To seek happiness and peace, man undertakes these acts, not knowing they are within him. Since ancient times Bharat has demonstrated to the world its rich culture and the unshakeable faith in Divinity. (Sens.SS, p. 49)
The term Dharma is derived from the root Dhr. Dharani means that which binds the universe in unison through Dharma (righteousness). Dharmo Vishwasya Jagatah Pratishtha (It is righteousness which upholds the universe). ‘dharme sarvam pratishtitham’ (Everything abides in righteousness). The presence of this Dharma cannot be established by sense of perception or through inferential deduction. It transcends the canons of logic. Its existence has to be derived from the Vedas (the authority of revealed scriptural testimony). (SSS Vol.21, pp. 1-2)
Dharma is a term, which is all embracing. The whole universe is bound by it. What is the need; it may be asked, for propagating Dharma when it encompasses everything. The reason is that, though Dharma is present everywhere, it is covered by ignorance and pride, like fire that is covered by ashes or water by moss.
These covering elements have to be removed so that the true nature of Dharma may be revealed to the world. Dharma Prachar (the propagation of Dharma) is needed only for this purpose.
Propagation of Dharma does not mean spreading knowledge about something that is not known. Its basic purpose is to promote the practice of Dharma. Only those who practise Dharma are qualified to propagate it. It is because Dharma and Sathya have not been propagated by persons practising them that they have been eclipsed as it were and are not perceivable. It is only when they are practised in daily life that their true nature and value will be realised. (SSS Vol.21, pp. 2-3)
There is no word which can successfully convey the depth and the amplitude of meaning contained in the word ‘Dharma’. Words like ‘Right action and righteous living’ are only translations which do no justice to the original meaning. Only ‘Dharma’ is the equivalent of the word ‘Dharma’. Many people have mistaken ‘dharma’ for religion. But ‘religion’ does not convey the infinitude of meaning latent in the word ‘dharma’. Dharma is an ocean whereas religion is a lake. While the scope and significance of a religion is confined to certain number of people following a certain creed. ‘Dharma’ is universal in scope transcending race and religion. Dharma belongs to all.
It is a belief common in the west that everybody has certain right: but on the contrary the Indian belief is everybody has certain ‘dharmas’ to perform. But rights and dharma are related. When the parents discharge their dharma, the right of the children grows; when the children perform their dharma, the right of the parents grow. Similarly when the teachers discharge their duties properly, the right of the teachers will grow. (SSB 1993, p. 105)
Triloke deepako Dharmaha (The light that illumines the three worlds is Righteousness). (SSS Vol.29, p. 168)
Dharma or righteousness is the basis of everything. There is no virtue greater than Dharma. There are four types of Dharma.
- Vyakti Dharma or Individual Ethics
- Grihastha Dharma or Family Ethics
- Samajika Dharma or Social Ethics
- Rajya Dharma or National Ethics
Each of these is mutually interdependent and inextricably inter-linked. So if individual Dharma is not proper, family Dharma declines, social Dharma is affected and finally national Dharma deteriorates. So national Dharma and the welfare of the nation are dependent on the proper observance of the individual Dharma. (M, p. 44)
Dharma means certain obligations and duties and regulation over actions, words, and behaviour. It also includes morality, truth, virtue, love, and a host of other qualities that uphold the communities of man and the individual. (LA, p. 196)
The Universe, willed by Ishvara, is the embodiment of ananda. Prakriti or Nature, Ishvara and Brahman appear to be different, but their one ness can be recognised by the ‘rasa’ prevalent in all of them. These have been divided up for the purpose of understanding. They have been given the names ‘Mukti Dharma’, Dharma’ and ‘Goloka Dharma’.These three correspond respectively to ‘Moksha or liberation’. ‘Bhakti or devotion’ and ‘Jnana or wisdom’.
Mukti Dharma is the name given to the path wherein one enquires about the various forms and names visible in creation which being impermanent, lead one to realise that ‘Sat-cit-ananda’ that is ‘Nirakara’ or the God without any name and form, is the essence of Reality. In this way, one reaches the aspect of Yoga and through Yoga one attains mufti. This path is, therefore called ‘Mufti Dharma’.
On the other hand when one surrenders one’s ego to the Lord, thinks of Him and Him alone all the times, he would be following the path of devotion and this is named ‘Vaikuntha Dharma’.
If one develops noble ideas in all the three states, namely the gross, the subtle and causal, and enjoys continued bliss recognising the oneness of everything and developing fully the feeling of his identity with the Brahman, he will be following the path named ‘Goloka Dharma’. (SA Vol.1, pp. 43-44)
Dharma and justice are the foundations of the universe. Dharma Eva Yato Mulam, Dharma Eva mahatgunam - There is no foundation or virtue greater than Dharma. (SSB 1995, p. 62)
The Dharma comes from the heart. If put a seed in a pot and pour water over it, will it grow into a plant? No. no. It cannot grow into a plant. It has to be sown into soil. Only then can it become a plant. Similarly, Dharma does not develop merely by teaching and propagating. The plant of Dharma has to be grown in the soil of the heart, Then only can you derive the fruits of peace and prosperity from it. (SS Oct 12, p. 322)
At the time of marriage of Sita with Rama, King Janaka asked Rama to take an oath that He would share Dharma, Artha, and Kama, (righteousness, wealth and desire) with Sita. Rama thought: ‘What does Dharma mean? Does it connote worldly Dharma or inner Dharma? According to worldly Dharma, My happiness is her happiness, My wealth is her wealth and My liking is her liking.’ Rama promised to Janaka and said, ‘I accept all principles of worldly Dharma. But I do not accept to share with her My inner Dharma. That means, if she becomes an obstacle in the performance of of My inner Dharma, I will prefer to adhere to My inner Dharma to her’ Hence, When a washerman of the kingdom expressed doubts about Sita who spent ten months in the captivity of Ravana in Lanka, Rama immediately exiled Sita from the kingdom. That means, Rama left Sita when He felt that she was an obstacle in the performance of His inner Dharma. Rama strictly adhered to the Vedic injunction, Satyam Vada all His life. He not only adhered to the word given by Him but He also fulfilled the promise given by His father Dasharatha to Kaikeyi. Rama thought of Himself, ‘The promise given by My father Dasharatha is not different from My promise.’ Hence, He followed the truth that promise given by His father was own promise. This true Dharma. Ramo Vigrahavan Dharmah (Rama is Dharma personified). Rama Rajya (rule of Rama) is actually Tyaga Rajya (rule of detachment). It establishes the principle of detachment. Help everybody and contemplate on the Name of God constantly. Tat is what is meant by contemplation on Rama forever at all times. Rama is everywhere, It is a mistake to think that Rama is at one place and not at another. (SS Oct 12, p. 324)
It is often said that Rama followed Dharma at all times. This is not the correct way of describing him. He did not follow Dharma; he was Dharma. What he thought, spoke and did was Dharma, is Dharma for ever. (SSS Vol.19, p. 72)
Dharma itself incarnated in the form of Dharma. You should follow Dharma. Which Dharma should you follow? Do not follow the Dharma associated with your mind. Follow the principle of Dharma which comes from your heart. ( DD on 27.03.2007, p. 2)
Dharma is Love in action. (SSSm Vol.6, p. 88)
All dharma, which is not put into practice, is just as bad as adharma. So also all knowledge which is not put into practice is as bad as ignorance. (SSB 1977, p. 118)
Dharma is maryada, the boundary, the limit that intelligence lays down for the passions, emotions, impulses of man. To explain their importance and application to daily life is the task I have entrusted to the pundits who are members of the Prasanthi Vidwan mahasabha Manava (man) means ‘one who observes mana (measure) or limit. He does not run wild and untrimmed; he submits willingly to control, regulation and in discipline. (SSS Vol. 6, pp. 140-141)
Today many are indulging in action opposed to Dharma! Only the nation in which the goddesses of Dharma (Righteousness) and Shanti (Peace) are adored will genuine prosperity and happiness exist. Today many are indulging in actions opposed to Dharma and truth and, on the basis of their caste or community, are promoting strife and conflict in the country. Elders in the nation are remaining mere spectators of all the unrighteous and violent actions that are being done by evil elements. Even the scholars and intellectuals are remaining silent. Persons holding high office are merely watching what goes on. No one, however, is making any effort to stop this menace. They are not resisting the evil elements. It appears as if their knowledge, position and influence have been reduced to nothing. Such persons, though they may be indulging in unrighteous acts, are giving encouragement to them. (SSS Vol.19, pp. 185-186)
Extract taken from (Sanatana Dharma: For a happy, peaceful life of an individual and for society)
‘Jantoonam Narajanma Durlabam.’ Of all the lives in this organic world, human life is the rarest and the noblest of all.
In this infinite world, there are manifold Jivas. Amongst all of them, man reigns supreme. While eating and sleeping are common to all living beings, man is distinguished by two qualities. One is dharma or right conduct and other is jnana or wisdom.
If this jnana and dharma are not present in man, he will also have to be grouped along with all other living beings. We should first enquire as to what dharma means.
What is Dharma ?
Today all kinds of worldly Dharmas are proliferating. When we try to find out what is Vaidiki Dharma (Dharma according to Vedas), there are confusing and conflicting opinions. (SSS Vol.21), 26-3-1988.
Veda is declared to be the root of Dharma. The Veda is Apaurusheya---’Not ascribable to human skill or authorship;’ the Veda Purusha (Soul of Veda) is not ascribable to any one country. Veda emanates from wherever you yearn for it. All religions and Dharmas are but proliferations of Vedic truths. (SSS Vol.2), 5-10-1962
Dharma ordains man to observe certain rules of behaviour for social and spiritual progress. The observance of such restrictions and disciplines can be called dharmic. Dharma is also capable of causing hurt to people who try to cause the decline of dharma. Similarly, dharma will protect those who will try to protect it. Another sacred quality of dharma is that wherever it is, there will be victory as well.
This sacred word dharma has been commented upon by many elders in this country. This country has been bound by the rope of dharma and therefore it acquires a distinctive feature and serves as an example to other countries. This word dharma, which is really bound up with an infinite variety of meanings, is being inadequately described by one word, duty, in the modern age. Duty is something which is connected with an individual, a predicament, or with a particular time or country.
On the other hand, dharma is eternal, the same for everyone everywhere. It expresses the significance of the inner Atma. The birth place of dharma is the heart. What emanates from the heart as a pure idea, when translated into action will be called dharma. If this is to be explained in a manner that all can understand, one can say, ‘Do unto others as you want them to do unto you’—that is dharma. Dharma consists in avoiding actions which would hurt others. If anyone causes happiness to you, then you in turn should do such things that will cause happiness to others. When we recognise that what others do will cause difficulties and if we do the same things, that would be adharma.
Sometimes, and under some circumstances, an individual who commits a wrong has to be told in very clear terms that he has done something wrong, in order to improve him. Simply because one uses a knife sometimes, one cannot conclude that it is an evil thing or that the individual is a cruel person. For example, sometimes a doctor uses a knife and cuts open the heart while performing surgery. Will this be called cruelty or an act of helping?
If you do something which is connected with untruth, it could be called adharma. But whatever action you do with prema cannot be called adharma. Law is love, and the entire system of law is based on love. For instance, if a boy commits a mistake and if the mother beats the boy, would you call it cruelty or adharma? In this context, dharma has acquired many different meanings. There is dharma relating to time, relating to the world, relating to heart, relating to a sect, and so on. There are varieties of dharma which have come up in usage at the present time. (SSB 1973, pp. 259-260)
Intentions of actions should be pure
Human nature has to be chastened, controlled and guided along certain channels; otherwise, like the flooded Ganga, it will bring disaster to millions who rest in ‘security, believing it to be harmless. The haste to secure an immediate advantage has to be cured, the later advantage may be more lasting and more healthy; benefits to the individual have to be given up in favour of benefits to the group, the village, the community, the country or the whole of mankind. Ideas, principles, laws, ‘customs, codes, habits, actions---all are to be judged on the twin points of intention and consequence. Is the intention pure, is it born out of Prema, is it based on Truth?
Does it result in Shanti? If yes, dharma is enshrined in that action or law, custom or conduct. Intention and consequence are the two bunds that guide the flood waters of the Godavari safely into the sea, which can swallow any amount of river water. In fact, it is the rule and the restriction that gives charm to the game of life. If in the game of football any player can do anything with the ball, and there is neither foul nor out, neither offside nor goal, neither throw nor will penalty, then it is a meaningless game incapable of giving Ananda.
Principles on which Dharma is based
Now, how are you to decide in any particular case what is dharma and what is not? I shall tell you some principles which you can use on such occasions. That which does not inflict pain on you. and on others---that is fight, that is dharma. So act in such a way that you get joy and others too get joy. Or, take another standard for your actions: Make the manas, the vak and the kaayam (thought, word and deed) agree in harmony. That is to say, act as you speak, speak as you feel; do not play false to your own conscience; do not cover your thoughts in a cloak of falsehood; do not suppress your conscience by forcibly enslaving it and embarking on actions not approved by it. That is the dharmic way of life Frequently doing right makes it easier and easier, habit grows into conscience. If you are once established in right conduct, you will automatically follow the right. What you do depends on what you are; what you are depends on what you do. The two are interdependent to a great degree.
Or, there is another principle. Dharma trains you to be calm, level-headed, secure in equanimity. You know the transitory nature of success or failure, riches or poverty, joy or grief, appointment or disappointment. You are not elated or deflated. You are serene, unmoved. Anything that helps you to maintain this unruffled stability is dharma.
To cut it short: sensual life is adharma; the spiritual life is dharma. Dharma is that which sustains, saves and sanctifies. Man is born and is given a lease of life so that he may earn the knowledge of His identity with the Infinite.
There are differences between the limbs of the body but they all belong to the body; it is foolish for them to imagine that they are unconnected with the body. The Sun sends out a million rays but they all belong to the Sun. The Sun is reflected in a million pots of water but though they all are tiny images of the Sun, the Sun is the Truth and the reflections are all relatively unreal.
Do not have a double standard
One common definition of dharma is that it is the adherence to the rule: ‘Do unto others what you wish them to do unto you; do not do unto others what you do not wish them to do unto you.’ Do not have a double standard. Treat all as your own self. That is to say, you must have faith in yourself and then only can you have faith in others. You must respect yourself and respect others. Egoism is the measure of altruism. Mankind is one community; you harm yourself and you harm all. You make a man stand erect and that act makes you stand erect. The treatment you wish others to render to you is itself the measure of your duty to them.
The Vedas and the Upanishads, which form the Jnana Kanda and the Upasana sections of Sanatana Dharma (Eternal Religion), are the best guides to the path of dharma for mankind, for all classes, for the family, for society, for the professional group and for the individual. Just as Delhi is the capital of India, India is the spiritual capital for all mankind. It is the responsibility of Indians to demonstrate in their lives that Dharma confers on them shanti and soukhya (peace and happiness), so that the rest of mankind may get the inspiration to follow the same path. (SSS Vol.2), 5-10-1962
Do unto others as others do unto you
This means that we should not cause harm to others because we do not want them to do harm to us. This is the natural Dharma which is relevant to all people in worldly life. Not everybody can understand or follow Vaidiki Dharma (Laws of Eternal Religion). Hence, in our ordinary daily life, the simple principle to be adhered to is do unto others as you would like others to do unto you.
However, what we notice among most people today is rampant selfishness and self-centredness. While they want to be respected and honoured by others, they will themselves show no respect or regard to others. Dharma is not a one-way traffic. It calls for ‘give and take.’ Today the spirit of sacrifice is absent among people. The foremost lesson of the Ramayana is readiness for sacrifice. It is only through thyaga (renunciation or sacrifice) that one attains Yoga (oneness with Divinity). The Ramayana proclaims the ideal of sacrifice. Obeying the commands of his father, renouncing the kingship and wearing the bark of the tree, Rama went to the forest as an exile. He was complying with what he regarded as Ajna (divine command). He demonstrated to the world what adherence to truth means. (SSS Vol.21), 26 Mar 1988
Dharma, in essence, means making use of every limb for the sacred purpose for which it is intended. See good; think good; speak good; go to good places; do good deeds. What do we mean by the use of the word ‘good’? It is not what someone else advises you to do. The Divine is not somewhere outside. He is within you. The consciousness of what is good must arise from within you. That is the voice of Conscience. Act according to the dictates of your Conscience.
When the question is asked, ‘Where is God?’ the answer is given (in the Gita sloka):
aham vaishvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy Annam catur-vidham
(As Vaishvanara, I have entered every living being and I digest all the four kinds of food). The Lord thus declares that He is within everyone as the digesting agent, who supplies nourishment to all parts of the body. God is present in everyone as Vaishvanara. (SSS Vol.23), 14-8-1990
Karma (one’s deeds) is responsible for birth. Every man is a child of Karma. Born on account of Karma, Dharma (Righteousness) becomes one of the primary goals of human life. Dharma governs all worldly and other-worldly actions in life. Based on the rules of Dharma (conduct) pertaining to one’s caste, vocation, or Ashrama (stage in life), people are supposed to regulate their lives. This is regarded as Dharma. But this is not the correct meaning of the term. Dharma in its exalted meaning is that which applies to all people, in all countries at all times.
Dharma is that which sustains mankind. True humanness consists in observing unity of thought, word and deed. All actions done with this triple unity are dharmic (righteous actions). All such actions will be non-violent. Words spoken with such triple purity will be truth.
Dharma is the primary maxim of life
Bharatiya Vijnana is suffused with Dharma (Righteousness). Dharma is the primary maxim of life. It is life itself. What is Dharma? It is said: ‘Dharayati iti Dharmah’ (Dharma is that which bears or supports everything). This derivation is not adequate. In every object, there is a vital principle running like a thread. Here is ‘fire’. What is it that ‘fire’ bears within it? Heat and light. Only when heat and light are present, can you regard it as Agni (fire). If heat and light are not present, it will be a piece of charcoal and not fire What, then, is the Dharma (the vital principle) of ‘fire’? To manifest heat and light. Here is a lump of ice. What is its form? It is white. It is cold. If it is not cold, it will cease to be ice. Likewise, the vital principle of sugar is sweetness. If it has no sweetness, it will turn into salt or mud.
‘Man is sustained by three factors: the body, the mind, and the tongue. The hands represent the body, thoughts represent the mind and speech represents the tongue. The acting in unison of the body, the mind and the tongue is Dharma. Thoughts, words and actions should be in harmony. That is the mark of a true human being. This basic truth is valid without regard to place, nationality, language or religion. It is applicable to people everywhere, at all times. Those who observe this triple purity are the redeemed. They are the salt of the earth. They are the upholders of righteousness. To such adherents of Dharma, God is a constant companion, keeping close to them at all times and places. (SSS Vol.28), 18-8-1995. Today man must strive for this triple unity. Dharma cannot be destroyed. But what is happening is the decline in the practice of Dharma. Today, the practice of Dharma is itself true sadhana. (SSS Vol.23), 14-8-1990
Dharma of man is a life of sacrifice
What is the Dharma of man? A life of sacrifice on the basis of morality and integrity is the Dharma of man. How should the Dharma be practised? With Trikarana shuddhi (purity in thought, word and deed). True humanness consists in the harmony of thought, word and deed. Today it is because there is no unity of thought, word and deed among men, Dharma has declined. As a result Vijnana (science) has lost its true form. The nation’s prosperity and wellbeing have been destroyed. Security has become scarce. Morality and integrity have disappeared. Mammon-worship reigns supreme. In the insane pursuit of wealth, men are losing their morality and integrity.
Money earned by unworthy means is nothing but dust. That wealth will not be of use to you. Hoarding wealth is of no avail. Ill-gotten wealth is not truly yours. There are four covetous elements waiting to get at it. The first entity is the Government. In the name of some tax or law, the Government will make a raid on the hoarded wealth. The second entity is fire, somehow or other fire reaches the ill-gotten wealth and destroys it. The third entity is a thief. The thief is after secreted wealth. Somehow he tries to steal it. The fourth entity is disease. To deprive a person of his ill-gotten wealth, disease seizes hold of him and makes him spend money on treatment. Misers, who will not part with a paisa to a beggar, will spend any amount on doctors and medicines. These are the ways in which money earned by dishonest means is taken away. Therefore, you students, who are the nation’s hope for the future, should rigorously eschew unfair means to earn money, adhere to morality and integrity in your professional life and uphold Dharma through love and truth and serve the nation. Only then will the nation recover its ancient greatness and glory. It is impossible for anyone to eradicate the basic truths embedded in Bharatiya culture and tradition. (SSS Vol.24), 2-6-1991.
People must dedicate themselves to dharma and always be engaged in dharma, so that they may live in peace and the world may enjoy peace. One cannot acquire real peace, nor can one win the grace of the Lord, through any means other than the dharmic life.
Dharma is the foundation for the welfare of humanity; it is the truth that is stable for all time. When dharma fails to transmute human life, the world is afflicted by agony and fear, tormented by stormy revolutions. When the effulgence of dharma fails to illumine human relationships, humanity is shrouded in the night of sorrow.
God is the embodiment of dharma
God is the embodiment of dharma; His grace is won by dharma. He is ever fostering dharma, He is ever establishing dharma, He is dharma itself. The Vedas, scriptures (Shastras), epics (Puranas), and traditional accounts (Itihasas) proclaim aloud the glory of dharma.
In the scriptures of the various religions, dharma is elaborated in language familiar to the adherents. The duty of everyone, everywhere, and at all times, is to pay homage to the personification of dharma (Dharma-Narayana).
The stream of dharmic activity should never run dry; when it’s cool waters cease to flow, disaster is certain. Humanity has reached this stage only because dharma, like the river Saraswati, flows unseen, below the ground, feeding the roots and filling the springs. Not only humanity but even birds and beasts have to adhere to dharma, so that they may be happy and survive in comfort and joy.
Therefore, the waters of dharma have to be kept flowing perpetually and fully, so that the world might enjoy happiness. Disaster now dances madly on the world stage, because right is neglected and there is disbelief in the essentials of dharmic life. So, one has to understand clearly the very heart of dharma.
What is the essence of dharma?
Can common people lead a happy life and survive if they stick to dharma? Naturally, these doubts confuse the mind in the course of life. Solving them is necessary, even urgent.
As soon as dharma is mentioned, the ordinary person takes it to mean: giving alms, feeding and providing lodging to pilgrims, adherence to one’s traditional profession or craft, law-abiding nature, discrimination between right and wrong, the pursuit of one’s innate nature over the freaks of one’s own mind, the fruition of one’s fondest desires, and so on.
Of course, it is a long, long time since the spotless countenance of dharma was tarnished beyond recognition. Beautiful fields and groves run wild with neglect and soon become unrecognizable bushland and thorny jungle; fine trees are hewn by greedy people, and the shape of the landscape is changed. With the passage of time, people get accustomed to the new state of things and don’t notice the transformation, the decline. This has also happened to dharma. Everyone has to acquaint himself with the outlines of dharma, expounded in the Vedas, scriptures (Shastras), and Puranas. Misunderstood by incompetent intelligence, unbridled emotion, and impure reasoning, these works have been grossly diluted, and their glory has suffered grievously.
Just as raindrops from the clear blue sky get coloured and contaminated when they fall on the soil, the unsullied message of the ancient sages (rishis), the example of their shining deeds, and the bright untarnished urges behind their actions are all turned into ugly caricatures of their original grandeur by uncultured interpreters and scholars. Books written for children contain illustrations to clarify the text; but the children spend their time with the pictures, forgetting what they are intended to clarify. In the same way, the unwary and the uneducated mistake the rituals, which are designed to illustrate the grand truths, as profoundly real in themselves and ignore the truth that they were meant to elucidate. Travellers moving along the road rest for a while in wayside shelters, but during their stay, they damage by neglect or misuse the very structure that gives them rest. So too, the dull and perverse alter the very face of Vedic morality and deceive the world into believing that their handiwork is what the Vedas teach!
When such mauling of dharma took place, when the face of dharma suffered disfigurement at the hands of the enemies of God, the Lord responded to the call of the gods and the godly and saved the world from ruin, by restoring right and truth in the field of dharma and karma, i.e. in both ideal and practice.
Now, who can cure the present blindness? Man has to slay the six-fold beast of inner enemies (Arishadvarga) that lead him on to disaster: lust, anger, greed, delusion, pride, and hate. Thus only can dharma be restored.
On the path of dharma
Whoever subdues egotism, conquers selfish desires, destroys bestial feelings and impulses, and gives up the natural tendency to regard the body as the self that person is surely on the path of dharma; that person knows that the goal of dharma is the merging of the wave in the sea, the merging of the self in the Over-self. In all worldly activities, you should be careful not to offend propriety or the canons of good nature; you should not play false to the promptings of the inner Voice; you should be prepared at all times to respect the appropriate dictates of conscience; you should watch your steps to see whether you are in someone else’s way; you must be ever vigilant to discover the Truth behind all this scintillating variety. This is your duty, your dharma. The blazing fire of wisdom (jnana), which convinces you that all this is Brahman (Sarvam khalvidam Brahma), will consume into ashes all traces of your egotism and worldly attachment. You must become intoxicated with the nectar of union with Brahman; that is the ultimate goal of dharma and of action (karma) inspired by dharma.
‘Sacrifice ignorance (a-jnana) and ego (ahamkara) at the altar of wisdom (jnana) and install dharma therein’; this is the message of the Vedas. Every single unselfish act that prepares the ground for the merging of the soul with the Over-Soul, that broadens the vision toward the basic Brahman immanent everywhere, is a dharmic act. Each such act is a tiny stream that swells the river of holiness rushing towards the sea of knowledge of Brahman. Your acts and activities are all rituals in the worship of the highest Atma, which pervades the universe. Whatever is done in an attitude of dedication and surrender is a component of the dharma that leads to realization. The strategy of the Indian (Bharatiya) way of life is directed toward the sanctification of every movement and every thought, word, and deed into a step towards that realization. (DV)
Dharma and human values
Dharma is otherwise known as Neeti (morality). Morality is equated with selfless love. Religions were instituted to foster the well-being of society through the promotion of love. The ancient sages laid down certain rules and precepts in accordance with the times, the place and the circumstances of the country. These were intended to foster human values and were based on the scriptures and the Vedas. No one can determine the precise date, place or authorship of these regulations. The sages believed that these disciplines were conducive to the promotion of the highest human qualities and were divinely ordained to help mankind. With the efflux of time and because of the predilections of different sages, these rules got divided into shakhas and upashakhas (branches and sub-branches), with the names of the respective sages attached to them. The names of sages like Vasishta, Gautama, Parasara, Viswamitra are associated with these shakhas