The term “dharma” can be confusing. The Miriam-Webster dictionary has three definitions for Dharma – (1) “an individual’s duty fulfilled by observance of custom or law,” (2) “basic principles of cosmic or individual existence: divine law,” and (3) “conformity to one’s duty and nature.” However, according to Swami Chinmayananda, dharma is the essential property of a substance.
“Sugar can be brown, white, crystalline, sandy, powder, or rocky. But the essential property is that it [sugar] must be sweet. …. Cold fire is not fire. Heat is the essential property of fire. It may look like fire, but it is not fire because it is not hot.”
Goals of dharma
In Talk 1 of a recent talk series by Swami Tejomayananda, he defined dharma as the “divine, universal constitution related to life of all human beings, to be happy in this world and beyond”. He also reminded us that Dharma means (hetu sādhanabhūtaḥ) by which all human beings can reach the goal of abhyudaya (all-around prosperity) and niśreyasa (absolute good).
Dharma is meant for all human beings and only human beings. Since buddhi (intellect) is given only to humans, they can choose. Where there is choice (vicāra), there are rules to consider. Nobody says, ‘What are you doing!’ when a baby does something. That is because the baby has not yet grown, even though it is human. Only when that baby grows and develops the sense of ‘I’, an identity, and becomes capable of thinking, wanting, choosing, and doing is when the rules apply.
Dharma and desire
In Talk 2, Pujya Tejomayananda explores how dharma and desires are connected. He says that if you follow dharma, namely teṣu samyak vartamānah, (teṣu means kāmeṣu), then desires are there. This leads to questions like how we fulfil desires, which desire should be fulfilled, how should it be fulfilled and which desire should not be allowed to grow.
All this is in dharma, and if you know how to live with those desires (acchatyamaralokatām), you will become free from their hold and can attain great results and immortality.
Dharma and buddhi
We, as human beings, are blessed with buddhi but we must learn how to use it. We will learn from our teachers, elders, śāstra, etc. but it is also part of our dharma.
With buddhi, we must gain vidyā (knowledge). There are many forms of vidyās – sāhitya, saṁgīta, kalā, vijñāna, darśanaṁ (philosophy) to name a few. The best vidya is the knowledge of Dharma that leads us to Moksha which is liberation from bondage (sa vidya ya vimuktaye)
When we gather vidyā, along with learning, we must also acquire humility and modesty. You should also speak the truth, which is also priyam (pleasing). Do not speak the truth, which is not pleasing (na brūyātsatyamapriyam).
But that does not mean you speak untruth. Speak satyam, but also see that satyam should be such that it should be pleasing and not hurting. Do not say things in a blunt way that shocks, is gossip or half-truths.
Dharma and values
Daśakaṁ dharmalakṣaṇam are the ten characteristics/values of dharma which we all should imbibe in ourselves and make our great virtues: dhrti (patience), kśama (forgiveness), dhamah (self control), asteya (non stealing), shaoca (cleanliness), indriyanigraha (control of organs), dhii (benevolent intellect), vidyá (spiritual knowledge), satyaḿ (love of truth) and akrodha (non-anger).
All these values, which purify our mind, should be understood and followed in our individual lives, family lives, organizations, and nation.
Dharma and Moksha
Dharma, Jnana and Moksha are three successive steps. Working backwards, we attain Moksha through Jnana (knowledge about our true self; only knowledge can remove our ignorance about our true self).
We find, however, that even if we have read and intellectually understood about our true self, we cannot live by it. For Jnana to become our second nature, the mind has to be pure to absorb and abide in that knowledge. To make the mind pure, we need to do Karma Yoga, and the only way to do Karma Yoga is to lead a Dharmic life as guided by the scriptures, gurus and wise people.
Tatittariya Upanishad, in the 1st chapter, gives certain instructions to the student (speak the truth, do your duty, learn and share knowledge, give respect to mother / father / guru / elders, consult elders when you have a doubt in taking action, etc.). Thus one cannot avoid but follow one’s Dharma to reach the ultimate goal of life which is self-realization or Moksha.
Among the 4 purusharthas of Dharma, Artha, Kama and Moksha, Dharma (moral living) is the essential 1st step, whether you want to have material gains (Artha) or want to fulfill your desires (Kama) or want liberation from bondage (Moksha).
Learn more about Dharma Shastra with Swami Tejomayananda.
[Excerpts from commentaries, letters and articles by Swami Chinmayananda]
That which supports and maintains the world is called DHARMA. It constitutes the specific quality and nature of things and beings. A thing can be a thing only when its specific qualities are in it, the general qualities may change. Dharma, has therefore, been translated as “the Law of Being” — the Dharma of the Sun is light; the Dharma of the fire is heat, the Dharma of Sugar is sweetness.
What then is the Dharma of the individual? The essential Dharma of the individual can only be the Self, because, without which the individual cannot exist, and the individual’s expressions, physical, mental and intellectual, are all expressions of the Self through the equipment in Him. Thus, “Dharma” means the One Self in all individuals. This essential Dharma in anything is that which supports the things and, therefore, the Self which is the essence everywhere, is considered as the very One which supports everything.
All those fundamental values of life which are universally good at all places and at all times, and which form the rock-bottom foundations of all efforts at moral re-armament, and all edifices of ethical perfection, which constitute the corner-stones for all temples, churches, mosques, synagogues and gurudwaras and which are the eternal duties of every man who wants to live upto the full dignity of the human and strive consistently to grow into his full stature as a God-man in this very life, are included in the word DHARMA.
From the mere ethical and moral rules of conducts, all duties in life, all duties towards relations, friends, community, nation and the world, all our obligations to our environment, all our affections, reverence, charity and sense of goodwill — all have been considered as our Dharma. In and through such actions, physical, mental and intellectual, a man will bring forth the expression of his true DHARMA — his Divine Status as the All-pervading Self.
Dharma is the “law of being”. That because of which a “thing” continues itself to be the “thing”, without which the “thing” cannot continue to be that “thing”, is the DHARMA of the “thing”. The essential property of a substance is called its DHARMA. Nothing can continue its existence when once it is divorced from its DHARMA. Every object must express its own essential nature. Dharma denotes that which holds together the different aspects and qualities of an object into a “WHOLE”.
Man’s essential nature — DHARMA, is to be the Infinite, Divine, All-blissful Atman. The DHARMA of man is the Divine Atman in him without which none of his personality-layers can ever come to express of itself — it is THAT, which is the basis of existence. To live truly as the Atman and to express Its Infinite Perfection through all our actions and in all our contacts with the world outside, is to rediscover our DHARMA. That which I am, and without which I am not — that is DHARMA.
HINDU DHARMA Dharma declares the Eternal Principles upon which all other prophets have given out their comments, from time to time, to bless their respective generations, who lived then the conditions and circumstances available to them in their peculiar ages. All actions, thoughts and ideas entertained by him (individual), which are not opposed to the nature of his divine essence constitute his “Dharma.”
MANAV DHARMA: it insists that men should live true to their own essential nature as godly and divine and, therefore, all efforts in life should be directed towards maintaining themselves in the dignity of the Soul and not plod on through life like helpless animals.
FAMILY DHARMA is nothing but the rules of living, thinking and acting in a united, well-planned family, strictly following which we soon come to learn, in the prayer-rooms of the homes, how to live as better citizens. Family Dharma means the cultural purity in the unit of the community, which is the family.
SWADHARMA is not the duty which accrues to an individual because of a sheer accident of birth. In its right import, it means the type of vasanas that one discovers in one’s own mind. To act according to one’s own taste, inborn and natural, is the known method of living in peace and joy, in success and satisfaction. To act against the grain of one’s own vasanas would be acting in terms of Paradharma, and this is fraught with danger.
APAT DHARMA — the Dharma that you follow in extreme situations. Maintain your life: is of paramount importance, because you have to use this body for study and meditation. Therefore, at such times survival is the highest dharma.
You should never give up your dharma. Hold on to Dharma, so that Dharma may uphold you!
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