Dharma is the foundation of the universe. Nothing can exist without dharma.
The word “dharma” refers to that which upholds or sustains (derived from its root ‘dhri’ in Sanskrit).
Dharma and Religion
Before we come to the various definitions of dharma, let us briefly look at the usage of the term dharma as “religion”. What follows, is derived from teachings of Jagadguru Puri Shankaracharyaji.
That which is based on vedas can alone, be called dharma.
The vedas are the breath of Bhagavan. Like Brahman is eternal, so are the vedas. Thus, there is no “founder” of dharma. As per the Brahmasutras, the shastras are the means to attain Bhagavan. “Bhagavan” (or God) that is not within defined the limits of the shastras, is not worth considering at all. The shastras too are manifested by Bhagavan Himself.
Are Islam and Christianity dharma?
The creation of Islam and Christianity is through the minds of individuals, namely, Mohammad and Jesus. Further on, we shall describe what dharma means and we will learn that these religions are not at all aligned with what we call “dharma”, traditionally. It is only due to our generosity that in Bharat they are often addressed as “dharma”.
The concepts of “God” and “Allah” are not the same as Bhagavan or Ishvara. The former are created through the imagination and emotions of individuals, and thus cannot be proved to be real through logic.
Our Bhagavan is that which is the creator as well as that which is created. The other “Gods” cannot be called the same as Bhagavan since, even if we consider that they can create everything, they can’t become the creation itself. Hence, their Bhagavan has no control over creation. This aspect takes away the basic quality of Ishvara or Bhagavan, that is, Supreme.
Are Buddhism, Jainism and Sikhism dharma?
While Jains and Buddhists do not consider themselves to be vedic, they have derived the word “dharma” from vedic texts. Omkara (of the Sikhs) is also taken from the vedas. The drop of water cannot be called the ocean.
Taking the analogy of rivers, Jagadguru Puri Shankaracharyaji explains that a distributary of a river cannot be called a river. We must seek the original source of the distributary. The original source of all these religions is sanatana dharma.
The oldest dharma is vedic dharma and that alone can be described as dharma, not those streams that went in other directions.
While Hinduism or Sanatana Dharma is a religion, the other paths cannot be described as “dharma” anymore since they have deviated (but they can still be called Hindu owing to their roots alone).
If we accept the existence of the seed of a tree but not the tree itself, it is a matter of great irony. When Buddhists, Jain, Sikh accept the seed of the vedas – Omkara, then what is the objection in calling themselves vedic?
If we cut the branches of a tree, the chopped off branches will dry up at some point or the other. Also, without those branches, the beauty of the tree is destroyed. Over-time, the tree shall certainly grow new branches, but those that were chopped off will be left with no other fate than that of drying up. These branches will ultimately get absorbed by Christianity, Islam or communism, if they do not reclaim their dharmic origin.
Jagadguru Puri Shankaracharyaji says that Buddhists, Jains and Sikhs must declare themselves to be Sanatani Baudh, Sanatani Jain and Sanatani Sikh or as Hindu Baudh, Hindu Jain, and Hindu Sikh (while the diversity within them maybe maintained as per their tradition). It is just about connecting back to their own main roots. Then, from the point of view of population we Hindus shall be strong and the existence and principles of these three shall be protected.
Now let us look at the several definitions of dharma given by Jagadguru Puri Shankaracharyaji, as based on the vedas and shastras. Since there are many definitions, we have categorized them for the ease of reading.
Dharma and Creation
That on which the existence and utility of an object or person is dependent on, is dharma.
Through this definition we learn that existence of anything is impossible without dharma. For example, our thirst is quenched by water since water exists as per its respective dharma – its dharma is to have the thirst-quenching quality. In the bitter cold, we relish the warmth produced by fire since fire’s dharma is to produce heat. Water and fire won’t leave their dharma. Hence, their existence depends on their qualities defined by dharma. Nothing can exist or have any use without dharma.
The earth (prithvi) can remain earth till it has property of smell. Water (jala) is water due to its property of fluidity. The existence of fire (teja) is as fire till it has the property of form contained in it. Wind (vayu) remains wind till it has the property of touch.
Hence, the one who carries or bears (is the dharaka), the feeling (bhava), the action (kriya) and substance (dravya) together, is called dharma.
To illustrate this, the following is explained: Prithvi carries (is the dharaka) all the activities on it. One who carries the prithvi, is jala. The one who carries jala is agni (fire). Agni is carried by vayu and vayu is carried by the akasha (sky element). Akasha is manifested from the un-manifest Prakriti or creation. Prakriti is the maya shakti of Bhagawan.
This is the advanced and scientific explanation of dharma. It explains the way the elements are organized and expressed in creation or prakriti – from gross to subtle, ultimately residing in Paramatma.
Dharma and Spirituality
The one who holds all – Bhagavan is dharma, as explained in the Vishnu Sahasranama.
Atma is also called dharma in the Kathopanishad.
The creator and the created both are Supreme Brahman, and embody dharma. Brahman and Atma are one.
That which helps us flourish in the world (loka) and after death (in paraloka), the fruit of which is determined according to the vedas and shastras (and not through our imagination), is dharma. – Jagadguru Puri Shankaracharya
Jagadguru gives us an example to emphasize that our dharma is determined by what is stated in the vedas and shastras, and not our own mind, as follows: Svarga is obtained after leaving one’s body through agnihotra (pyre). This cannot be verified through our observation and other proofs. Our mind does not have the capacity to determine this ourselves. Therefore, we follow what has been given in the vedas and shastras (as pramana).
Dharma is that which establishes the strength and velocity in our mind to help us attain Paramatma. The ultimate result of dharma is moksha.
The final goal of the life of our lives is to attain freedom from the cycle of birth and death. Following the path of dharma helps us achieve this.
That which is used to understand the science of Bhagwat tattva is dharma.
The knowledge that helps us understand the essence of Brahman or Supreme Truth is dharma. Paramatma creates and carries everyone. He is Sachhidananda Svarupa. Recognizing Bhagwat tattva gives us freedom from death, ignorance, and sorrow.
Yajna (sacrifice/act of worship), dana (offering/giving), tapa (penance/austerities), vrata (fasting) – are dharma.
To perform a yajna and do dana you need to open your fist (and hence, let go off possessiveness, and give). To observe a vrata or fast, you need to have control over consumption of food and water (and hence, practice self-control). You need to put aside the desire of worldly comforts, only them can you do tapasya or practice any kind of austerities. These practices purify us and help us evolve.
The fruit of following dharma is always sukha.
The difficulties and struggles one must go through in following a dharmic life is a tapasya or penance. Even Paramatma does not have the ability to give dukha or sorrow as the fruit of following dharma (since our karmas determine that). If we are feeling sorrowful, we must review our ways and assess if we are genuinely following a dharma or if there has been some lapse on our part.
However, there are times when Bhagavan tests us. Sometimes He puts huge obstacles before devotees so that they get the real fruit of following dharma – vairagya or detachment. Even after following dharma, while in the worldly path, if we do not attain success, then we must understand that Bhagavan is directing us towards the path of renunciation. Dharma is that which brings divinity in our lives.
The flourishing of dharma is the flourishing of dharmic persons.
The life of a person who does not follow dharma is harmed. That is why even in today’s modern age dharma is as relevant as before, thus, “eternal” or sanatana.
Truth, self-control, service, modesty, compassion – are all qualities of dharma. These qualities bring divinity in our lives. If we do not take the support of these qualities, we cannot call ourselves nationalists or rashtrabhaktas since we would not even be able to follow the constitution. In such a situation, we are not even good enough to be called humans.
Dharma for the individual & society
The existence of humane and virtuous conduct in one’s life is dharma. Truth, self-control, willingness to serve, compassion, goodwill, and pleasantness are these virtues.
The above-mentioned qualities are basic dharma that all of us must follow. These are the virtues we must imbibe, and then only can we follow our specific dharma which is pertaining to our varna/jati/caste. Dharmic values and behaviour protect the person as well as protects dharma. The person flourishes in life and after life, and his path towards attaining Paramatma is also cleared.
The use of the word “Dharma nirapeksha” or existence without dharma: Owing to the definition of dharma and creation as shared previously, one understands that existence without dharma is not possible. Thus, the term dharma nirapeksha can only be used for someone who does not care about dharma. And if someone introduces himself as dharma nirapeksha, it means that he does not have any regard for basic humane virtues. The potential of dharmic expression is latent and unexpressed in such persons.
Dharma cannot be harmed by them but those who disregard dharma are harmed themselves.
Artha (what is consumed), dharma, kama (enjoying consumables), moksha are the four attainments in life. The method of earning money and enjoying consumables in a way which is not against gratification and moksha is called dharma.
The goal of life is to attain moksha which is the ultimate fruit of dharma. Creation gives us the opportunity, in this precious human birth to experience bhog or gratification and moksha or liberation through the above-mentioned purushartha chatushthaya or the four attainments of artha, dharma, Kama, moksha. Read more.
Sanatana varnashrama dharma is dharma.
Sanatana dharma has a prescribed process to include the virtuous nature expected in human beings like non-violence, truthfulness, non-stealing, chastity, non-hoarding, etc in life though the method of varnashrama (which is intended to facilitate this expression of dharma). Bringing harmony within the individual’s life and social structure, the varnashrama system helps us perform our duties in a balanced way. This difference (in varnas) is meant for proper utilization of natural diversity within individuals (hence, differences assigned in their dharma), aimed at recognising the One Brahman or soul that is all. Following one’s own dharma alone can help us attain the ultimate truth. There is no stealing of fruit, and everyone gets the result of doing their respective duties within their responsibility and adhikara. The whole world can be challenged to show the creation of a system of balanced education, security, service, and wealth without sanatana varnashrama system. Read more.
That which can help a person utilise existing differences (bheda) in a well-intended way, and reach the nirbheda Paramatma tattva, is called dharma.
Paramatma’s shakti is prakriti. All the differences that have been created by nature serve as our facilitators and not as barriers (including the sanatana varnashrama system).
If there are no differences between the forms of five of our fingers, what would your hand be like? There is a clear distinction between the earth, fire, water, air, and space elements. There are differences of form between various living beings (moving and stationary beings). Each person has difference of appearance, gender, and nature. There is a difference of form, nature, and pitch of voice between man and women too. All these distinctions facilitate or are means of our worldly behaviour. Dharma helps us reach Paramatma through these differences.
Thus, we need to follow our dharma as per our varna, our ashrama or stage of life – brahmacharya, grihastha, vanaprastha, sannyasa. Our individual dharma also varies as per our gender, place, time, etc. This would constitute what we call “svadharma” – which is additional to the “samanya dharma” of humane values (as described earlier), which is common to all.
Without dharma our life cannot be proved to be meaningful.