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Concept of Dharma

Dharma refers to the principles of righteousness and duty that governed Indian civilization from the Vedic period through the Muslim invasions. It encompasses truth in thought ("rta"), truth in words ("satya"), and truth in deeds ("dharma"). The Manusmriti prescribes ten essential rules for dharma observance, including patience, forgiveness, honesty, and nonviolence. Dharma governs both individuals and society through dharmic laws. It represents the principles of holiness and unity by resolving conflicts and promoting harmony. While dharma's eternal principles are permanent, its rules change across ages or yugas to accommodate new social stresses and conditions,

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254 views2 pages

Concept of Dharma

Dharma refers to the principles of righteousness and duty that governed Indian civilization from the Vedic period through the Muslim invasions. It encompasses truth in thought ("rta"), truth in words ("satya"), and truth in deeds ("dharma"). The Manusmriti prescribes ten essential rules for dharma observance, including patience, forgiveness, honesty, and nonviolence. Dharma governs both individuals and society through dharmic laws. It represents the principles of holiness and unity by resolving conflicts and promoting harmony. While dharma's eternal principles are permanent, its rules change across ages or yugas to accommodate new social stresses and conditions,

Uploaded by

Harish Harish N
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© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Concept of Dharma

The concept of Dharma that ruled Indian civilization, from Vedic period up to Muslim invasion from
King to his last servant everyone was bound by Dharma, The word Dharma is derived from "dhr" to
mean to uphold, sustain or nourish. The Seers often use it in close association with ‘rta’ and ‘satya’.
Sri Vidyaranya defines ‘rta’ as the mental perception and realization of God. The Taittiriya
Upanishad also uses it with ‘satya’ and ‘dharma’. It exhorts students to speak the truth and practice
dharma (Satyam vadha: Dharmam chara). According to Sankara Bhagavatpada ‘satya’ means
speaking the truth and ‘dharma’ means translating it (Satya) into action.

In this regard, the explanation given by Sri.K.Balasubramania Aiyar is relevant: "An analysis of the
significance of these three words (rta, satya and dharma) brings out clearly to us the fundamental
basis of dharma as the ideal for an individual. While ‘rta’ denotes the mental perception and
realization of truth and ‘satya’ denotes the exact true expression in words of the truth as perceived
by the mind, dharma is the observance, in the conduct of life, of truth. In fact, dharma is the way of
life which translates into action the truth perceived by the man of insight as expressed by him truly.
In short, ‘rta’ is truth in thought, ‘satya’ is truth in words and ‘dhrama’ is truth in deed."

Manusmriti written by the ancient sage Manu prescribes ten essential rules for the observance of
Dharma: Patience (dhriti), forgiveness (kshama), piety or self control (dama), honesty (asteya),
sanctity (shauch), control of senses (indraiya-nigrah), reason (dhi), knowledge or learning (vidya),
truthfulness (satya) and absence of anger (krodha). Manu further writes, "Nonviolence, truth, non-
coveting, purity of body and mind, control of senses are the essence of Dharma". Therefore dharmic
laws govern not only the individual but all in society

Dharma is generally mean ‘principle of righteousness’ or ‘duty’, principle of holiness and also the
principle of unity. Yudhishthira says in his instructions to Bhishma 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 brother hoodness is
Dharma. Dharma advocates if the Paramatman is to draw us unto himself we must, without fail;
perform our duties to him as well as to the world. It is these duties that constitute what is called
dharma. Again, it is dharma that serves us when we dwell in our body and when we cease to dwell
in it. It serves us in life and afterlife. There need be no doubt or confusion about the dharma we
ought to follow. We are all steeped in the dharma that our, great men have pursued from generation
to generation. They have inwardly realized eternal beatitude and we know for certain that they lived
without any care, unlike people in our own generation who are always discontented and are
embroiled in agitations and demonstrations of all kinds. All we need to do is to follow the dharma that
they practiced. If we tried to create a new dharma for ourselves it might mean trouble and all the
time we would be torn by doubts as to whether it would bring us good or whether it would give rise to
evil. It is best for us to follow the dharma practiced by the great men of the past, the dharma of our
forefathers. It does not mean that ‘Dharma’ is immutable; ‘Dharma’ has to two aspects one
‘Sanatana Dharma’ another is ‘Yuga Dharma’ later is valid one for an age. The Smiritis themselves
recognize this principle of social change, Manu says, “There is one set of dharma for men in the
kritayuga; a different set for each of tretayuga, dvapara and kaliyugas; the dharma change according
to the change of yuga. “The Hindu (i.e Sanatana Dharma) view makes room for essential changes.
There must be no violent break with social heredity, and yet the new stresses, conflicts and
confusions will have to be faced and overcome; while the truths of spirit are permanent the rules
change from age to age”.
Dharma is unique blend of rigidity and flexibility it protects eternal principles and accepts continued
valid traditions

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