The word ‘Dharma’ is fraught with countless misunderstandings and misconceptions. The Sanskrit word ‘Dharma’ is unique. ‘Dharma’ has no precise equivalent in any other language in the world. Even though the word ‘Dharma’ is often loosely translated as ‘duty’, ‘ethics’ etcetera, the correct meaning of the word ‘Dharma’ is much more than what these translations imply.
In contrast to other languages, the Sanskrit language has a specific meaning for each syllable in a word. This approach to the etymological interpretation of a word is called ‘Nirukta’ in Sanskrit. The ‘Nirukta’ of the Sanskrit word ‘Dharma’ is, ‘Dhriyate loko anena, ithi dharma’, meaning, ‘that which sustains the Universe is Dharma’. The principle contained in the word ‘Dharma’ can be illustrated by an example.
Our human body is composed of thirty to forty trillion cells, which are arranged into more than seventy distinct organs. These organs are comprised of more than two hundred distinct types of cells with distinctly different morphology, physiology, and function. The ‘dharma‘ of these diverse groups of thirty to forty trillion cells is to work together, collaborating, coordinating, balancing, and supporting each other’s functions for the highest good of our whole body. We get sick and eventually die when such intercellular collaboration, coordination, balance, and support doesn’t happen. Similarly, individuals, institutions, nations, and the members of their governess systems are comparable to the forty trillion cells of the human body. When such mutually supportive and co-operative behaviour among the individuals, institutions, governing systems, and nations declines, societies, institutions, governing systems and nations fall sick and eventually collapse. In other words, when the ‘dharma’ of individuals, societies, institutions, nations, and their governing systems declines, individuals, societies, institutions, and nations get sick and eventually perish. This means, when the ‘dharma’ in a society disintegrates, the society collapses. The fundamental meaning of the word‘Dharma’ is a consistent behavioural style that supports and fosters the highest good of everything that exists. Hence, it is imperative for all individuals to adhere to the ‘dharmic’ code of conduct at all times. It is an inexorable requirement that was valid in the past, is equally valid in the present, and in the future as well, so that Earth can continue to sustain LIFE.
Sanatana Dharma should be understood in this distinct context of the word ‘dharma,’ as the eternally righteous way of living is to live a dharmic life, so that life will survive on our planet Earth. The etymological meaning of the Sanskrit word “Sanatana” is, ‘sadaa bhava; sadaa thana’. ‘Sadaa thana’ means that which is ever existing. A well-balanced, righteous and responsible way of living is the one that ensures the collective welfare of everything that exists on planet earth. This dharmic way of living is not something that we need just for today. It is imperative that ‘dharmic’ way of living is required at all times, in the past, present, and future, for every individual, in order for LIFE to exist eternally on our planet.
In short, the word ‘Sanatana’ means eternal. The word ‘dharma’ means righteous and responsible living. Sanatana Dharma, therefore, is an inexorable set of obligations for righteous and responsible living for every individual, irrespective of their race, nationality, social groups, sect, or religion. The Vedas, which date back to antiquity and predate any form of ‘religion’ that has ever been here, are the source of these individual obligations. It is illogical and perverse to accuse ‘religious’ connotations to the expression ‘Sanatana Dharma’. The expression Sanatana Dharma holds no religious implications whatsoever.
‘Dharma’: The Balance of the Universe
Not only the earth, but also the entire universe with its material and non-material phenomena, are created by the attractive and repulsive characteristics of the electro-magnetic forces. The attractive and repulsive forces are precisely balanced in the universe. If this were not the case, the planets, and galaxies would not be rotating and orbiting in the Universe without hitting one another, with devastating consequences. This fine balancing of the planets (and life on them) is similar to the legendary tight rope walker in a circus. At the core of the existence of everything that exists in the universe is this precise balancing of the forces of attraction and repulsion. ‘Dharma’ refers to this delicate balance, across all realms of existence.
| It is generally believed that the Four Vedas are a collection of hymns praising the grandeur of the forces of nature and elucidating the ritual sacrifices. However, in reality, the Four Vedas are the treasure troves of exceptional scientific truths, hidden in esoteric Sanskrit. Hidden behind the Vedic mantras, a precise science of creation is intentionally hidden. It explained how the universe and all living beings came into being by combining electrons, energy, atoms, matter, and consciousness. The Four Vedas provide detailed information about how Agni, Soma, and Varuna combine to form electro magnetic energy, and how these energies combine to form molecules. These molecules combine to create the core five elements (pancha bhuta) and how these five elements combine to create matter. It is the forces of attraction and repulsion of Agni and Soma that keep the precise balance of existence in the Universe. This balance is ‘dharma’. However, we can discover this knowledge only when an accomplished scholar of Vedas explains them to us. A full discussion of this topic is outside the scope of the present paper. However, for further reading, references are given at the end of the paper. |
The multifaceted hundred trillion cells in our body also play the same tight-rope-balancing at our body-mind level. Whoever makes mistakes (‘adharma’) in that colony of hundred trillion cells, knowingly or unknowingly, will have to pay a heavy price with the body that holds life. Similar situations happen in society, when dharma is not upheld by members constituting the society. The same thing happens in nations. The same thing happens in solar systems, galaxies, and everywhere else in the cosmos too, if precise balancing with ‘dharma’ is not upheld.
It is not possible for any element in the universe to exist alone. A harmonious and balanced existence is possible for all pieces of existence only when all of them support and co-operates with one another. Our body can exist only if the mistakes committed by the cells in the body are corrected. The same is true for society, nation, earth, and the universe. There are limits to individual freedom. Any element in the universe has only the freedom to do what is in the highest interest of the universe as a whole. This is referred to as “dharma.” The mistaken assumption that there is infinite individual freedom is an infantile and self-destructive assumption. In a universe that is bound by causal relationships, we will have to pay a heavy price for our adharmas sooner or later.
The primacy of Dharma
The fundamental role of ‘Dharma’ in the Bharateeya Darshanas (Indian philosophies) is undeniable. Ashtanga Yoga is one of the six major Bharateeya Darshanas. Ashtanga Yoga was designed and developed by the ancient sages of Bharat for the liberation of man from all earthbound sufferings, and gain eternal existence, ultimate knowledge and transcendent bliss. ‘Ashtanga’ means eight-limbs. That is, the eternal liberation from suffering is attained through living a life based on certain principles and practices involving eight steps. Today, what is popularly known as ‘Yoga’ is just the third and fourth steps out of the total series of eight steps. These eight steps are Yama, Niyama, Asana, Pranayama, Prathyahara, Dharana, Dhyanam, and Samadhi.
The principles of ‘dharma’ are primary to these eight steps. They are codified in the very first step itself, namely Yama. Yama defines the code of conduct between man and everything else. Our behaviour with everything else around us should be based on Ahimisa (non-violence), Sathyam (truthfulness), Astheyam (non-stealing), Brahmacharya (using all resources only for their originally intended ethical purposes), and Aparigraham (non-attachment). It is clear that the five Yama components all work together to promote dharma.
The Conundrum of Ahimsa (Non-violence)
The first and foremost among the five dharmic principles of Yama component is Ahimsa. The term ‘ahimsa’ is often misunderstood and becomes paradoxical. Today, the word ‘ahimsa’ is used in the general sense of ‘do not harm or kill’ at all. This sweeping assertion is incorrect. It is true that “ahimsa” refers to refraining from inflicting harm upon any individual or entity, whether through our thoughts, words, or actions. However, there are exceptions to the rule of ahimsa in the context of one’s ‘dharmic’ responsibilities, which are non-negotiable. Ahimsa is not binding when it comes to protecting one’s own life or that of others, or in contexts to uphold ‘dharma,’ as defined earlier.
These exemptions become clear from a few elementary examples. When our body is affected by some disease, we use antibiotics to kill the invading microorganisms living inside the body. Is that dharmic? Yes. Our body’s immune system itself destroys invading bacteria and virus to uphold the dharma of the body. The immune system of our body is the dharmic responsibility of our body. Our body’s immune system does not preach ahimsa when the body activates it for discharging its dharmic responsibilities. But don’t we also kill microorganisms that are beneficial to the body with the administration of antibiotics? Yes. Is that dharmic? Yes, it is. It is an unavoidable collateral effect for the highest good of the organism as a whole. Those cells will undergo a regeneration process once again. The practice of ahimsa is, therefore, clearly a matter to be consciously practised based on the dharmic merit and context. It is where the individual ethics of Yama becomes invaluable.
Dharmic Responsibility
When we are walking on the street, if we happen to encounter someone being assaulted by someone else, it is our dharmic responsibility to respond to prevent the assault in any practically possible manner within our capacity. Responsibility is our ability to respond in a dharmic manner, regardless of what the circumstances and the potential consequences are.
In short, the maxim of ‘ahimsa’ is not something to be applied blindly, as it is widely misunderstood today. Sometimes, it may become dharmic to wage a war. It is in this context that in the Bhagavad Gita, Lord Krishna tells Arjun that he must fight in the righteous war because it is his duty (dharma) as a warrior. The concept of ‘ahimsa’ is something to be used with high awareness, with complete dharmic responsibility, and with a high degree of integrity.
Being fully aware, conceiving and promoting only those actions that serve the highest good of the family, the community, the country, the planet, and the universe is ‘dharma.’ Only with dharma can life thrive on our planet.
References:
Sasthra Bharatham (Jun 25, 2023) www.youtube.com/@ശാസ്ത്രഭാരതംSasthraBharatham. A Manikantan
Sreshta Jeevitham Sreshta Maranam (2024), Nandan Kandanat, Tamara Books, Kottayam
The Art and Science of Raja Yoga (2004), Swami Kriyananda, Crystal Clarity Publishers, California.