In this article, we will learn everything about Dharma and Sanatana Dharma
Definition of Dharma
That which brings well-being to man is Dharma. The word Dharma is derived from the root Dhar, meaning to hold. That which holds the whole creation from macrocosm to microcosm is Dharma. It is the eternal Divine law of the Lord. The entire creation is held together and sustained by the law of the Supreme Being. Dharma covers not just external deeds only but also internal or mental practices.
According to the Hindus, Dharma comes from the Divine and leads you to the Divine. It is difficult to find a word in English that is equivalent to the word Dharma in Sanskrit. Sometimes it is defined as “righteousness” or “duty”. The best definition for Dharma has been given by Rishi Kanada, the founder of the Vaiseshika system of philosophy.
He defines it as “Yato-bhyudayanihsreyasa-siddhih sa dharmah”.
It means “that which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attachment to eternal bliss hereafter) is Dharma”.
Changing Dharma
In the matter of Dharma, the Vedas are the ultimate authority. Hinduism prescribes different duties for different people. Rules for men are different from rules for women. Rules for different Varnas and Ashramas vary.
However, non-violence, truth, non-stealing, cleanliness and control of senses are duties common to all men. Dharma also depends upon time, circumstances, age and degree of evolution. Under special circumstances, variations are allowed (e.g.) Aapad dharma.
According to tradition in ancient days, fourteen branches of knowledge are common to both general education and dharma. These are described as sources of vidya and dharma.
- The fourteen “chaturdasa vidyas” are – four Vedas, six Vedangas and six Upaangas.
- The six angaas of Veda are: Siksha, Vyakarana, Chandas, Niruktam, Jyotisham and Kalpa.
- The four Upaangas are: Puranas, Nyaya, Mimamsa and Smritis.
The Smritis deals with the Dharma Shastra portion Vedangas. Between the Vedangas and Upaangas, almost all branches of knowledge are covered. Apart from these fourteen branches of knowledge four other branches of knowledge, known as Upavedas, are included in general education.
Vedas do mention here and there the duties and rites to be performed by us. Dharma Shastra deals with them in a codified form. However, it must be emphasised that Vedas are the root of all dharma – “Vedo Khilo dharmamulam”. The work that the Vedas bid us to perform is both for our own well-being as-well as for the good of the world. However, the rites and duties are not given in an orderly form in the Vedas.
The sixth Vedanga, Kalpa, contains Dharmasutras, Grhyasutras and Srautasutras related rites based on Vedas. But Sutras (written by Apastamba, Gautama and others) are brief and do not constitute a detailed guide. This gap is filled by Dharma Shastras and they elaborate upon what is given in the Dharmasutras without leaving any room for doubt.
18 Sages – Who mastered Vedas
Manu, Parasara, Yajnavalkya, Gautama, Harita, Yama, Visnu, Sankha, Likhita, Brhaspati, Daksa, Angiras, Prachetas, Samvarta, Acanas, Atri, Apastamba and Satatapa are the eighteen sages who mastered the Vedas with their superhuman power and derived the Smritis from them.
Vedas Root of all Dharma
As explained earlier Vedas are the root of all Dharma. However, the rites and duties are not given in an orderly manner in the Vedas. Dharmasutras, Grhyasutras and Srautasutras relating to rites are based on the Vedas. Since Sutras contain only terse statements Dharma Shastras have been written to elaborate and make them easier for people to follow. Dharma Shastras are called Smritis and are in verse form.
The Smritis contains detailed instructions on rituals to be conducted one has to perform throughout one’s entire life. Thorough though they, variances have been found among the Smritis. These are sought to be cleared by “Dharma Shastra Nibandhanas”. These Nibandhanas do not leave out any rite or Dharma and differences have also been reconciled.
There is a wrong impression about the Dharma Shastras even among those who treat them with respect. They think that the rules and duties of the Smritis were formulated by their authors on their own. They call these authors “lawgivers” who, in their opinion, laid down “laws” that reflect their views.
Further, they think that the Dharma Shastras were composed in the same way as the Constitution. If the Smritis represent the views of the authors there is nothing wrong in what these people think about them.
But those who want the Dharma Shastras changed do not seem to know that the Smritis do not reflect the views of the sages who composed them. What the authors of the Smritis have done is to present us in an orderly fashion what is already contained in the Vedas. The Vedic word cannot and must not be changed at any time and on any account. The same applies to the rules and laws laid down in the Smritis.
It is not correct to discriminate between Shruti and Smriti. Shruti, Smriti and the Puranas all the three belong to the same tradition. The rites that are not explicitly mentioned in the Vedas but are dealt with in the Smritis are called Smarta karmas and those that are explicitly mentioned are called Srauta karmas. This does not mean that the Smarta rites are in any way inferior to Srauta.
Kinds of Dharmas
Dharma was classified as under according to Manu.
- Sanatana Dharma (Eternal Law)
- Samanya Dharma: Universal Dharma includes – Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between real and unreal, spiritual knowledge, truthfulness and absence of anger.
- Vishesha Dharma: (Special duty)
- Varnashrama Dharma: (Duties of caste and order)
- Svadharma (One’s own duty)
- Yuga Dharma (Duty of the age)
- Kula Dharma (Duty of family)
- Manava Dharma (Duty of man)
- Stree Dharma (Duty of female)
- Raja Dharma (Duty of King)
- Praja Dharma (Duty of subjects)
- Pravritti Dharma (Duty in worldly life)
- Nivritti Dharma (Duty in spiritual life)
Sanatana Dharma
Sanatana Dharma means the eternal religion. This is based on Vedas. This is the oldest living religion. Hinduism is known by the name Sanatana Dharma. The foundation of Sanatana Dharma is Shruti. The Smriti stands next in authority to the Shruti. Hinduism is highly flexible and adapted to every human need. The history of India is a history of religion.
Samanya Dharma
Every religion has a generic form or Samanya-rupa and a specific form Vishesha-rupa. The generic form seldom changes and remains the same. It is not affected by changes in time, place etc. Samanya Dharma is the general law for all men. Vishesha Dharma deals with special cases.
Basics of Dharma
Puranas like Padma Purana and Matsya Purana enumerate many fundamentals of Dharma. Examples are – forgiveness, truthfulness, charity, non-violence etc. Patanjali Maharshi recommends that ten virtues should be practised by all men.
- The first five constitute Yama or self-restraint. They are – Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (noncovetousness).
- The next five constitute Niyama or religious observance. They are- Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures) and Isvarapranidhana (consecration of the fruits of all works to the Lord).
All the virtues may be regarded as branches of four cardinal virtues. They are (1) non-violence ;(2) truth (3) purity and (4) self-control.
The eternal cannot be attained without the attainment of purity. Brahman is truth. Eternal cannot be attained without practising truth. Brahman is fearless.
Four cardinal virtues
1) Ahimsa: Ahimsa or non-violence is the most important virtue. The practice of Ahimsa must be in thought, word and deed. The practice demands immense patience, forbearance endurance, infinite inner spiritual strength and great willpower.
(2) Truth: Brahman is Sat. Once truth must be observed in thought, word and deed. In Taittiriya Upanishad, it is said “Satyam Vada – speak the truth”
(3) Purity: It comprises both external (body) and internal purity (mind). One must be pure in thought, word and deed.
(4) Self Control: It implies control of both body and mind. Self-control implies self-service, destruction of egoism, patience, endurance, forbearance and humility.
Varnashrama Dharma
The principle of Varnashrama dharma is one of the basic principles of Hinduism. The duties of the varnas are Varna dharma.
Four varnas
The four varnas are Brahmana, Kshatriya, Vaisya and Shudra. The division is according to Guna and Karma.
Sattva guna predominates in Brahmanas; Rajo guna is predominant in the Kshatriyas; Tamo guna is predominant in Vaisya; there is no predominant guna in the Sudras. The philosophers correspond to the Brahmanas, warriors to Kshatriyas, trade to Vaisyas and action service to Shudras.
Ashrama Dharma
The four Ashramas or orders of life are – Brahmacharya, Grihastha, Vanaprastha and Sannyasa. The four Ashramas are stages in life. Brahmacharya or the period of studentship, Grihastha or the period of householder, Vanaprastha or the stage of forest dweller and Sannyasa or the life of renunciation. Each stage has its duties.
These stages help the evolution of man. The first two ashramas pertain to Pravritti marga or path of work. The last two stages pertain to Nivritti marga or the path of renunciation. Life is arranged in an orderly and systematic manner in Sanatana Dharma.
There is an opportunity for the development of the different sides of human activity. Due occupations and training are assigned to each period of life. Like in nature man’s evolution is gradual and not revolutionary.
Yuga Dharma
Dharma changes according to the Yugas. Man is changing. So his external form of Dharmas should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through worship of Lord Narayana in Dvapara Yuga may be attained through Kirtanas of Lord Vishnu’s name in Kali Yuga.
