The Sanskrit term (Devanāgarī: धर्म, Pali transliteration dhamma), is an Indian spiritual and religious term, that means one's righteous duty, or any virtuous path in the common sense of the term. In Indian languages it contextually implies one's religion. Throughout Indian philosophy, Dharma is present as a central concept that is used in order to explain the "higher truth" or ultimate reality of the universe.
The word dharma literally translates as that which upholds or supports (from the root, Dhr, to hold), and is generally translated into English as law. But throughout the history of Indian philosophy, it has governed ideas about the proper conduct of living – ideas that are upheld by the laws of the universe The symbol of the dharma – the wheel – is the central motif in the national flag of India.
The various Indian religions and philosophy (Hinduism, Buddhism, Jainism, Parsism, and Sikhism, among others) have all accorded a central focus to Dharma and advocate its practice. Each of these religions emphasizes Dharma as the correct understanding of Nature (or God, as the origin of nature) in its teachings. In these traditions, beings that live in accordance with Dharma proceed more quickly toward Dharma Yukam, Moksha or Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the founders of these traditions, such as those of Gautama Buddha and Mahavira. In traditional Hindu society with its caste structure, Dharma constituted the religious and moral doctrine of the rights and duties of each individual. (see dharmasastra). Dharma in its universal meaning shares much in common with the way of Tao or Taoism.
The antonym of dharma is adharma meaning unnatural or immoral.
The word goes back to Sanskrit through a common Indo-Iranian root, dhar, "to fasten, to support, to hold", continuing PIE *dher, in the IEW, connected with Latin frēnum "rein, horse tack"; Germanic words for "hidden, held back" (OHG tarni "latens"); and extended to dher-gh, with OCS drъžǫ, drъžati "to hold, possess". Etymological identity of dharma with Latin firmus (whence English firm) has been suggested, but remains uncertain.
In the Hindu text of the Rigveda, the word appears as an n-stem, , with a range of meanings encompassing "something established or firm" (in the literal sense of prods or poles), figuratively "sustainer, supporter" (of deities), and in the abstract, similar to the semantics of Greek ethos, "fixed decree, statute, law".
From the Atharvaveda and in Classical Sanskrit, the stem is thematic, (Devanāgarī: धर्म), and in Pāli, it takes the form dhamma. It is also often rendered dharam in contemporary Indian languages and dialects. It is used in most or all philosophies and religions of Indian origin, sometimes summarized under the umbrella term of Dharmic faiths, including Hinduism, Buddhism, Jainism and Sikhism. It is difficult to provide a single concise definition for Dharma. The word has a long and varied history and straddles a complex set of meanings and interpretations.
In most of the modern Indian languages, such as Hindi or Bengali, dharma can also contextually mean simply "religion." Hinduism, Buddhism, Jainism and Sikhism are called Hindu Dharma, Bauddha-Dharma, Jain-Dharma and Sikh dharma, respectively.
This "power" that lies behind nature, and which keeps everything in balance became a natural forerunner to the idea of dharma as one can see in this early Vedic prayer. This idea laid the cornerstone of Dharma's implicit attribution to the "ultimate reality" of the surrounding universe, in classical Hindu.
The following verse from the Rig-Veda is an example where rta finds mention :
The transition of the rta to the modern idea of Dharma occurs in the Brihadaranyaka Upanishad. The Upanishads saw dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat, truth, a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka's own words:
In the Mahabharata, Krishna defines Dharma as: "Dhaaranaad dharma ity aahur dharmena vidhrtaah prajaah, Yat syaad dhaarana sanyuktam sa dharma iti nishchayah", Dharma upholds both this-worldly and the other-worldly affairs (Mbh 12.110.11).
In the epic Mahabharata,he is incarnate as Vidura. Also, Dharma is invoked by Kunti and she begets her eldest son Yudhisthira from him. As such Yudhisthira is known as Dharmaputra. There is also an assimilation of God Dharma and Yama, the God of the Dead in the Mahabharata.
In East Asia, the translation for Dharma is 法, pronounced fǎ in Mandarin, beop in Korean, hō in Japanese, and pháp in Vietnamese. However, the term Dharma can also be transliterated from its original form as well.
The status of the Dharma is regarded variably by different Buddhist traditions. Some regard it as an ultimate truth or font of all things and lies beyond the 'three realms' (Sanskrit: tridhatu) and the 'wheel of becoming' (Sanskrit: bhavacakra), somewhat like the Christian logos: this is known as Dharmakaya (Sanskrit). Others, who regard the Buddha as simply an enlightened human being, see the Dharma as the essence of the '84,000 different aspects of the teaching' (Tibetan: chos-sgo brgyad-khri bzhi strong) that the Buddha gave to various types of people based on their propensity and capacity.
"Dharma" usually refers not only to the sayings of the Buddha but also to the later traditions of interpretation and addition that the various schools of Buddhism have developed to help explain and expand upon the Buddha's teachings. For others still, they see the dharma as referring to the "truth" or ultimate reality or "the way things are" (Tib. Cho).
The Dharma is one of the Three Jewels of Buddhism of which practitioners of Buddhism seek refuge in (what one relies on for his/her lasting happiness). The three jewels of Buddhism are the Buddha (mind's perfection of enlightenment), the Dharma (teachings and methods), and the Sangha (awakened beings who provide guidance and support).
Knowing these attributes, Buddhists hold that they will attain the greatest peace and happiness through the practice of their Dharma. Each person is therefore fully responsible to engage in their practice and commitment.
One of the central tenets of Buddhism, is the denial of a separate permanent "I", and is outlined in the three marks of existence. The three signs:
At the heart of Buddhism, is the denial of an "I" (and hence the delusion) as a separate self-existing entity.
Later, Buddhist philosophers like Nāgārjuna would question whether the dharmas (momentary elements of consciousness) truly have a separate existence of their own. (ie Do they exist apart from anything else?) Rejecting any inherent reality to the dharmas, he asked (rhetorically):
When all dharmas are empty, what is endless? What has an end?
What is endless and with an end? What is not endless and not with an end?
What is it? What is other? What is permanent? What is impermanent?
What is impermanent and permanent? What is neither?
Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending;
There is no dharma whatsoever taught by the Buddha to whomever, whenever, wherever. --Mūlamadhyamakakārikā, , 25:22-24
Daena (din in modern Persian) is the eternal Law, whose order was revealed to humanity through the Mathra-Spenta ("Holy Words"). Daena has been used to mean religion, faith, law, even as a translation for the Hindu and Buddhist term Dharma, often interpreted as "duty" or social order, right conduct, or virtue. The metaphor of the 'path' of Daena is represented in Zoroastrianism by the muslin undershirt Sudra, the 'Good/Holy Path', and the 72-thread Kushti girdle, the "Pathfinder".
Daena should not be confused with the fundamental principle asha (Vedic rta), the equitable law of the universe, which governed the life of the ancient Indo-Iranians. For these, asha was the course of everything observable, the motion of the planets and astral bodies, the progression of the seasons, the pattern of daily nomadic herdsman life, governed by regular metronomic events such as sunrise and sunset. All physical creation (geti) was thus determined to run according to a master plan — inherent to Ahura Mazda — and violations of the order (druj) were violations against creation, and thus violations against Ahura Mazda. This concept of asha versus the druj should not be confused with the good-versus-evil battle evident in western religions, for although both forms of opposition express moral conflict, the asha versus druj concept is more systemic and less personal, representing, for instance, chaos (that opposes order); or "uncreation", evident as natural decay (that opposes creation); or more simply "the lie" (that opposes truth, righteousness). Moreover, in his role as the one uncreated creator of all, Ahura Mazda is not the creator of druj which is "nothing", anti-creation, and thus (likewise) uncreated. Thus, in Zoroaster's revelation, Ahura Mazda was perceived to be the creator of only the good (Yasna 31.4), the "supreme benevolent providence" (Yasna 43.11), that will ultimately triumph (Yasna 48.1).
In this schema of asha versus druj, mortal beings (humans and animals both) play a critical role, for they too are created. Here, in their lives, they are active participants in the conflict and it is their duty to defend order, which would decay without counteraction. Throughout the Gathas, Zoroaster emphasizes deeds and actions, and accordingly asceticism is frowned upon in Zoroastrianism. In later Zoroastrianism this was explained as fleeing from the experiences of life, which was the very purpose that the urvan (most commonly translated as the 'soul') was sent into the mortal world to collect. The avoidance of any aspect of life, which includes the avoidance of the pleasures of life, is a shirking of the responsibility and duty to oneself, one's urvan, and one's family and social obligations.
Thus, central to Zoroastrianism is the emphasis on moral choice, to choose between the responsibility and duty for which one is in the mortal world, or to give up this duty and so facilitate the work of druj. Similarly, predestination is rejected in Zoroastrian teaching. Humans bear responsibility for all situations they are in, and in the way they act to one another. Reward, punishment, happiness and grief all depend on how individuals live their life.
In Zoroastrianism, good transpires for those who do righteous deeds. Those who do evil have themselves to blame for their ruin. Zoroastrian morality is then to be summed up in the simple phrase, "good thoughts, good words, good deeds" (Humata, Hukhta, Hvarshta in Avestan), for it is through these that asha is maintained and druj is kept in check.
Through accumulation several other beliefs were introduced to the religion that in some instances supersede those expressed in the Gathas. In the late 19th century the moral and immoral forces came to be represented by Spenta Mainyu and its Satanic antithesis Angra Mainyu, the 'good spirit' and 'evil spirit' emanations of Ahura Mazda respectively. Although the names are old, this opposition is a modern western-influenced development popularized by Martin Haug in the 1880s, and was in effect a realignment of the precepts of Zurvanism (Zurvanite Zoroastrianism), which had invented a third deity, Zurvan, in order to explain a mention of twinship (Yasna 30.3) between the moral and immoral. Although Zurvanism had died out by the 10th century the critical question of the "twin brothers" mentioned in Yasna 30.3 remained, and Haug's explanation provided a convenient defence against Christian missionaries who disparaged the Parsis (Indian Zoroastrians) for their 'dualism'. Haug's concept was subsequently disseminated as a Parsi interpretation, thus corroborating Haug's theory and the idea became so popular that it is now almost universally accepted as doctrine.
Achaemenid era (648–330 BCE) Zoroastrianism developed the abstract concepts of heaven, hell, personal and final judgement, all of which are only alluded to in the Gathas. Yasna 19 (which has only survived in a Sassanid era (226–650 CE) Zend commentary on the Ahuna Vairya invocation), prescribes a Path to Judgement known as the Chinvat Peretum or Chinvat bridge (cf: As-Sirāt in Islam), which all souls had to cross, and judgement (over thoughts, words, deeds performed during a lifetime) was passed as they were doing so. However, the Zoroastrian personal judgement is not final. At the end of time, when evil is finally defeated, all souls will be ultimately reunited with their Fravashi. Thus, Zoroastrianism can be said to be a universalist religion with respect to salvation.
In addition, and strongly influenced by Babylonian and Akkadian practices, the Achaemenids popularized shrines and temples, hitherto alien forms of worship. In the wake of Achaemenid expansion shrines were constructed throughout the empire and particularly influenced the role of Mithra, Aredvi Sura Anahita, Verethregna and Tishtrya, all of which, in addition to their original (proto-)Indo-Iranian functions, now also received Perso-Babylonian functions.
Although the worship of images would eventually fall out of favour (and be replaced by the iconoclastic fire temples), the lasting legacy of the Achaemenids was a vast, complex hierarchy of Yazatas (modern Zoroastrianism's Angels) that were now not just evident in the religion, but firmly established, not least because the divinities received dedications in the Zoroastrian calendar, thus ensuring that they were frequently invoked. Additionally, the Amesha Spenta, the six originally abstract terms that were regarded as direct emanations or aspects or "divine sparks" of Ahura Mazda, came to be personified as an archangel retinue.
For Sikhs, the word "Dharma" means the "path of righteousness". What is the "righteous path"? That is the question that the Sikh scriptures attempt to answer. The main holy scriptures of the Sikhs is called the Guru Granth Sahib (SGGS.) It is considered to be more than a holy book of the Sikhs. The Sikhs treat this Granth (holy book) as a living Guru. The holy text spans 1430 pages and contains the actual words spoken by the Sikh Gurus and various other Saints from other religions including Hinduism and Islam.
Sikh Dharma is a distinct religion revealed through the teachings of ten Gurus who are accepted by the followers as if they were spiritually the same. The Gurus are considered "the divine light" and they conveyed Gurbani (the word of God) in the form of the Guru Granth Sahib to the world. In this faith, God is described as both Nirgun (transcendent) and Sargun (immanent). Further, God pervades in His creation and is omnipresent, but cannot be incarnate. The principal Sikh belief lays stress on one's actions and deeds rather than people's religious labels, rituals or outward appearance or signs.
Other important aspects of a Sikh's life include Sewa (dedication to the service of God's creation) where the emphasis is often upon manual work, undertaking of goodwill towards other faiths and their followers, to defend for justice and assistance of the oppressed. In contrast to many other faiths, Sikhs believe that when all other means to achieve justice are exhausted, then it is just to wield the sword.
Congregational worship includes the following:
Thus there are two dharmas.
Because of the difference in practice, dharma is of two kinds,
for the householders and for the monks.
Of the householder's dharma, there are two kinds,"ordinary" and "special"
The ordinary dharma of the householder should be carried out according to tradition, such that it is not objectionable, according to ones abilities such as wealth, in accordance with nyaya (everyone treated fairly and according to laws).
Somadeva suri (10th c.) terms the "ordinary" and "special"
dharmas laukika ("worldly") and pralaukika ("extra-worldly") respectively:
A householder follows both laukika and the paralaukika dharmas at the same time.