Meaning of Happiness(Definition of Dharma)

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Namaste to all learned members,

 

-

"asridhar19" <asridhar19

> As such, when Swami Vivekananda was questioned about the need for

> others to 'convert' to hindusim, he explained that sanatana Dharma is

> based on the principles of swadharma ( that because of which a thing

> is that thing). It is better to fare poorly following ones swadharma

> than do better following another's dharma ( thus it is better for

> some one with a warrior temparament to engage in kshatriya dharama

> though he be a mediocre fighter than it is for him to say, become a

> great Trader or scholar). Proceeding further he would say that

> following sanatana dharma means for a hindu to be a good hindu, a

> christian to be a good christian, a muslim to be a good muslim and so

> on.

---

 

Some notes on Dharma.

 

'Dharma' is a very complex word. The concept of 'Dharma' is verily the core

of our religion. Infact, the right name for our religion is 'SanAthana

Dharma' which means 'Eternal Dharma'. The word 'Hinduism' has become a

common word in our country now. The real fact is that words like Hinduism,

Hindu etc. never appear in any of our ancient scriptures ! So to know our

religion, the first step is to know what 'Dharma' means. I will share with

you my understanding so far on the subject. I am not saying that I am

attempting a fool-proof definition of the term. It is just a small try and

my understanding is based on the works I have read so far by Adi

SankarAchArya and Swami ChidAnanda Puri.

 

DHARMA

 

'Dharma' loosely defined will be ' that which we have to

wear/follow/practice '. 'Dharma' is not something to be preached. It is

something to be followed. It can be defined as the sum total of all the

values which we should follow in our lives. The rishi in Taitarreya advises

us - "satyam vadA, dharmam charA" (Speak the Truth, Practice Dharma). Now if

you want to practice 'Dharma', you should first know what it means. How is

it possible to know 'Dharma' ? What is the source of 'Dharma' ?

 

Here, Manu shows us the way, "vEdOkhilO dharma mUlam" (Veda-s are the source

of all 'Dharma'). So Veda-s become the final authority of everyone following

SanAthana Dharma. If 'Dharma' is just defined as the values to be followed

by us, it will lead to too many ambiguities. Thereby comes the need to

define the word 'Dharma' in the macroscopic and the microscopic levels.

 

Many achArya-s have given definition for the word 'Dharma'. But the

definition which surpasses all of them in terms of lucidity, clarity and

profoundness is given by the great SankarAchArya himself. He has given the

definition of the word 'Dharma' in his introduction to Gita-BhAshyam.

 

He says,

 

" jagathah sthithikAraNam

prANinAm sAkshAt abhyudhaya nisrEyasa hEtu

yah sah DHARMO

brAhmaNAdhyaih varNibhih Asramibhih cha

srEyOrthibhih anushTIyamAnah | "

 

Translated as follows - " 'Dharma' is that which is meant for the stability

of the world and also as the direct means to both secular and spiritual

welfare of living being. That 'Dharma' which is so, is followed by

BrAhmaNa-s and others belonging to the other castes and stages of life, who

aspire after the highest. "

 

This definition given by AchArya covers both the macroscopic and microscopic

levels of the word. It also covers both the secular and spiritual aspect of

'Dharma'.

 

How can 'Dharma' be understood as ' that which is meant for the stability of

the world ' ? This can be understood in two ways. Everything in this world,

sentient and insentient, has a swa-dharma. Swa-dharma can be defined as the

inherent property of a substance, in the absence of which the substance

ceases to be that substance. For example, swa-dharma of fire is to give

light and heat; that of water is to flow; that of sugar is sweetness; that

of salt is salty. If any of these inherent properties is taken away from the

substance, it ceases to be that substance. Will fire ever be cold? Will you

ever come across salt which is sweet in taste? So the sum total of all these

swa-dharma which is mysteriously balanced so as to keep the world in the

state of perfect equilibrium is called 'Dharma' in the macroscopic level.

This is one way of understanding the term.

 

There is another way of understanding the macroscopic aspect of 'Dharma'.

Every being in this world is after Happiness. Every moment of our life, all

our actions are for acquiring happiness, whether we know it or not. Suppose

if everyone in this world start doing actions heedless to the world around

them, what would become of the world? It would be total chaos.For example,

think of a person who is unable to control his virility assaulting a female

in broad daylight. It would be a disturbance to the total equilibrium of the

system. Or look at the greedy dacoits cutting down the trees and vegetation

so as to increase his wealth. It is disturbing the stability of the entire

system. So there are some inherent, underlying, dominant values in each one

of us which ensures that the stability of the world is taken care of. These

values which ensures the stability of the world is called 'Dharma' in the

macroscopic level. This is the second way of understanding.

 

Now that the macroscopic aspect has been examined, let us look at the

microscopic level.

 

'Dharma' is that which is the direct means to both secular and spiritual

welfare of living being. Many people accuse us saying that our religion

talks only of subjective and personal benefits and that the social welfare

of the society as a whole is not catered to. They accuse our religion as

something which only fuels the ego notion of individuals, a mystic religion

parroting words like Atman, Brahman etc. All these are just outright wrong

notions propagated by people with dubious intentions. Our 'Dharma' is not

just about retiring to the forest or renunciation. It shows us the way to

acquire wealth (in the right manner), acquire name and fame (in the right

manner) and obviously to attain the highest purushArtha which is Moksha.

This is clearly evident in AchArya's words. In order to pin-point this, He

uses the word 'abhyudhaya' for secular welfare and 'nisrEyasa' for spiritual

welfare.

 

How will 'Dharma' bring about the secular and spiritual welfare of living

being? This will naturally happen if the individuals follow the 'Dharma'

prescribed for their caste and their stage of life. The caste system (varNa

vyavastha) and the stages of life (Asrama vyavastha) as laid down in our

religion is very vast. So without going into the details, I will just pen

down some quick notes.

 

There are three main guNa-s, viz. satva, rajas and tamas. These three guNa-s

are present in every human being in varying degrees. There can be millions

of combinations of these 3 guNa-s in varying degrees. However, human nature

is broadly categorized into 4 major types based on these guNa-s. They form

the 4 castes in our religion. They are brAhmaNa, kshetriya, vaishya and

shudra. There are various values to be followed in life by all these castes

as laid down in the scriptures. These values are called 'Dharma' for the

people falling under that category. For example, the 'Dharma' of a brahmaNa

is to study, teach others and to preserve the Vedic culture and religion. If

he adheres to these values, he will attain both secular and spiritual

benefits.

 

There are also various stages of life prescribed in our religion, viz.

brahmAcharyAsrama, grihastAsrama, vAnaprasthAsrama and sanyAsAsrama. The

word 'Asrama' has come about by combining the root 'sram' meaning 'Tapas' to

the letter 'A' which denotes 'Complete'. So the word 'Asrama' verily means

'Complete Tapas'. These stages of life provides a conducive environment for

the people to follow the 'Dharma' as prescribed for their respective caste

system. For example, a brAhmaNa in his brahmacharyAsrama studies the

scriptures and the vedic culture and religion. After that in the

grihastAsrama, he lives the life of a house-holder while engaged in teaching

the scriptures and in other actions like 'yagna' prescribed for him. After

that in the vAnaprasthAsrama, he hand over the responsibilities to the next

generation and lead a life of contemplation and reflection. Finally in the

sanyAsArama, he renounces everything and dedicate his life for the Truth. So

by following the 'Dharma' in one's own caste and asrama , one will attain

secular and spiritual benefits.

 

The entire system has collapsed in our country because the caste system is

no longer formulated as per the inherent guNa-s in an individual. It is now

a caste system based on the individual's birth. Even now, if an individual

objectively examines his nature, he will come to know of his real Dharma.

The problem starts when we don't recognize our swa-dharma. When we don't

recognize our swa-dharma, we start engaging in para-dharma which will surely

lead us to the pit. This is exactly what happened to Arjuna.

 

Arjuna was saved by the Lord himself.

We should save ourselves with the help of His teachings.

 

Hari Om