This is a conversation between Arjun and Shreya.
They are discussing about the concept of Dharma in Sanatana Dharma.
Hello Shreya.
Arjun, I've been reflecting on the Taittiriya Upanishad's teaching, "Satyam Vada; Dharmam Chara," which means "speak the truth and practice righteousness."
That's profound, Shreya. Speaking the truth should come naturally and spontaneously. Truth is self-evident and needs no justification. It's our consciousness that bears witness to it.
Indeed, it takes effort to distort the truth. For instance, giving false evidence in a court requires a lot of preparation. If a lie is told, many more lies must follow to support it, and eventually, the truth comes out.
That’s why the phrase "satyamēva jayatē" from the Mundaka Upanishad was adopted as Bhārat’s national slogan. It means "Only truth triumphs."
Speaking of Dharma, the ten qualities described as Dharma are fortitude, forgiveness, self-control, non-stealing, purity, sense-control, wisdom, knowledge, truthfulness, and absence of anger.
Dharma is indeed multifaceted, embodying profound philosophical principles. Its essence is best understood through the life stories of those who have embodied these principles or by observing the natural world around us.
For instance, the diligence of ants in gathering food for future needs reminds us of the importance of foresight and preparation in human life. Nature offers profound insights into the principles of Dharma.
Let’s break down each characteristic with examples. Steadfastness (dhŗti) is exemplified by the Indian soldiers during the Kargil War of 1999. Their unwavering courage is a testament to duty and honour.
Forbearance (kshama) can be seen in the earth, enduring the extractions of mining and the furrows drawn by ploughs without complaint. Similarly, a person’s forbearance is evident when they remain unaffected by adversaries and adhere to Dharma.
Self-control (dama) is a mental discipline that helps individuals act with wisdom and compassion. It helps navigate life’s ups and downs with grace.
Non-stealing (astēya) is foundational to societal harmony. When theft is absent, trust flourishes, and a person who never steals is trusted and respected.
Purity (śoucham) means both physical and mental purity. Physical cleanliness improves hygiene and prevents diseases, while mental purity improves the quality of thoughts.
Control of the senses (indriya nigraha) is essential to moderate extreme cravings and prevent attachment, greed, and suffering.
Wisdom (dhī) is the ability to think and act using knowledge wisely. It liberates the mind from dogmas and prepares it to face challenges.
Knowledge (vidya) is divided into parāvidya (knowledge of the Self) and aparāvidya (all other forms of knowledge). True knowledge gives humility and leads to worthiness, wealth, noble deeds, and happiness.
Humility can be natural or pretended. Natural humility reflects true character and inner strength, while pretended humility can be a facade for deceit and selfish motives.
Truthfulness (satyam) is fundamental to Dharma. It shapes our ethical and moral compass, ensuring integrity in every aspect of life.
Lastly, the absence of anger (akrōdha) is crucial. Anger clouds judgment and can lead to negative reactions. Practicing akrōdha helps maintain composure and prevent rash actions.
By observing these qualities, we can strive to live a life of balance, compassion, and mindfulness, truly embodying the principles of Dharma. Arjun, I was reading about how Maricha warns Ravana in the Rāmāyaṇa. He praises Śri Rāma’s virtues, emphasising that Rāma is the embodiment of Dharma.
Absolutely, Shreya. Śri Rāma epitomises Dharma, extending his compassion to all creatures. His valour is unmatched, and his life exemplifies the highest virtues of Dharma.
Maricha cautions Ravana that attempting to abduct Sīta would bring disastrous consequences. Rāma’s strength and commitment to Dharma are unparalleled.
That’s true. The Rāmāyaṇa offers timeless wisdom and guidance. Śri Rāma’s unwavering commitment to truth, duty, and moral integrity serves as an ideal for all to follow.
The Rishis of yore say that Dharma is of three kinds: the Dharma of Yuga (aeon), the Dharma of Kāla (time), and Sanātana Dharma.
Right. According to the Vēdas, Dharma sustains the yuga. It’s like a bull with its four key virtues represented as the bull’s legs: austerity, purity, compassion, and truthfulness.
Each yuga has its own Dharma, and people of that time are responsible for upholding it. Even in times of general decline, there will always be those who remain steadfast in their adherence to Dharma.
Let’s delve into the Dharma of each yuga. In the Krita Yuga, Dharma stands firmly on all four legs. It’s the golden age marked by austerity, purity, kindness, and truthfulness.
In the Trētā Yuga, the rigour of penance diminishes, but purity, kindness, and truthfulness remain. Dharma stands on three legs, symbolising the silver age.
In the Dvāpara Yuga, both ascetic practices and purity further wane, but kindness and truthfulness are maintained. Dharma stands on two legs, indicating the copper age.
In the Kali Yuga, there’s a pronounced decline in penance, purity, and kindness, with only a vestige of truthfulness remaining. Dharma teeters on a solitary leg, reflecting the iron age.
The Dharma of Kāla, or time, also plays a crucial role. The passage of time and changes in weather patterns necessitate variations in our activities. For example, sowing seeds with the onset of the monsoon is aligned with natural order.
The story of Diti from the Bhagavatam illustrates the ill effects of violating the Kāla Dharma. Acting against proper timing and consideration can lead to unintended, often negative consequences.
Sanātana Dharma, meaning eternal duties, are always applicable universally. Statements like "Speak the truth" and "Do not steal" exemplify Sanātana Dharma, requiring no validation.
The maxim "Dharmam Chara" suggests that Dharma is a discipline to be practiced. When leaders and elders adhere to their Dharma, others follow. As the saying goes, "Yadhā Rajā Tathā Prajā" (As the king, so the subjects).
The Bhagavad Gita echoes this principle: "Whatsoever a noble man does, that other men also do; whatever he sets up as the standard, the world follows."
Communities that follow Sanātana Dharma strive to lead lives grounded in righteousness. Legal systems safeguard these principles, deterring violations and penalising violators.
The essence of Dharma is timeless, providing a steadfast foundation of moral and ethical guidance.
But social customs evolve, technology advances, and laws change from time to time.
Indeed, the ways in which we execute and practice Dharma must adapt accordingly. It’s a balance between respecting timeless wisdom and navigating the modern world with integrity and responsibility.
Upholding Dharma is crucial. Not all transgressions are legally prosecuted, but they disrupt societal harmony, leading to chaos. Such individuals are often labelled as “demons” in our Purāṇās.
By understanding and practicing Dharma, we can contribute to a harmonious and righteous society, ensuring the well-being of all.