Abstract
Bharat has always been regarded as a sustainer and giver of moral values. It has contributed to ethics, spirituality, and philosophy from ancient times to the present. It has had a significant and long lasting impact on society and the world. As Bharat is about to complete hundred years of its independence, it is facing an era of transformation as well as opportunity, where the guiding values of its ancient cultural and spiritual heritage become crucial in shaping its future. Among the foundational principles that have influenced Bharat’s past and continue to be relevant today is the concept of dharma. It represents the moral order that governs individual behaviour, societal relationships, political governance, and even the moral balance in the universe.
In this article, the first section will explain the meaning and origin of dharma. The second section will contain the concept of dharma with respect to ancient texts like Ramayana, Mahabharata, Arthashastra, Vedas and Upanishads etc., how it helped to overcome moral dilemmas. The third section will contain how the concept of dharma has influenced the modern Indian thinkers like Gandhi, Vivekananda, S. Radhakrishnan, Aurobindo etc. The fourth section will discuss the condition of dharma at present. In the last section I will examine the role of dharma in shaping Bharat’s future. This section will contain the importance of dharma in governance, social harmony, economic development, global leadership, and spiritual evolution of Bharat. It will focus on how Bharat can balance progress with ethical responsibility, individual well-being with overall welfare of the society, and material prosperity with spiritual growth.
Introduction
Dharma is a key concept in Sanatana Dharma, resultantly it has also influenced Hinduism, Jainism and Buddhism, giving it a broad range of interpretations across these traditions. While each faith offers its own perspective on dharma, it remains central to their teachings, emphasising a way of life rooted in moral and ethical principles. The word dharma comes from the Sanskrit root dhr, meaning to form, uphold, support, or sustain. It carries the idea of something that provides order and unity to nature, society and the individual.
The concept of dharma is closely linked to ṛta, the natural order that ties together individuals, society, and the universe. But while ṛta originally represents the cosmic order, dharma builds on this concept by focusing more on human and earthly dimensions, emphasising the role of rta in maintaining balance and harmony in everyday life. It represents a broader framework of social and moral order that depends on people acting responsibly, putting aside selfish desires, and fulfilling their roles in the world. In this way, the self, when rooted in dharma, becomes inherently connected to others and exists as a “relational social self” (N. Gier, cited in Puri 2013: n. 4).
Patrick Olivelle in Dharmasūtras: The Law Codes of Ancient India defines dharma as,
“The fundamental meaning of Dharma is right behaviour within ritual, moral or social spheres.” (Olivelle, 1999, p. xxxviii)
Dharma, as a moral order, forms the foundation for all aspects of human life, be it physical, social, or emotional. It emphasises self-discipline and personal growth, teaching that true progress comes from mastering oneself. Dharma balances personal desires with social responsibilities, and integrates the material and spiritual dimensions of life. While it acknowledges the natural need for enjoyment, it stands firmly against selfish, indulgent behaviour driven by personal pleasure alone.
Meaning in Vedas
Values like Satya, Jnana, Tapa, and Dana are integral to Vedic duties and serve as ideals for leading a higher, more meaningful life. Max Muller observed that one of the greatest praises given to the Gods in the Vedas is that they embody truthfulness and reliability (Satya). It is natural for people to attribute to their Gods the qualities they hold in high regard, like honesty and trustworthiness. In this sense, the Vedic Gods are seen as truthful in their speech (adroghavac) and free from deceit (adrogha), always in alignment with Rta, the cosmic order.
In Yajurveda moral values are defined as,
Satyam Brhat Rtam Ugram Diksa Tapo
Brahma Yajnah Prithivim Dharayanti (Griffith, 1899, p. 64)
The core values like truth, eternal order, consecration, austerity, prayer or knowledge, and sacrifice form the foundation of dharma. These principles play a significant role in Vedic spiritual and social practices, helping to spread the wisdom of the Vedas to the general public.
Furthermore, in Arthashastra, Kautilya portrays dharma as,
Sukhasya moolam dharmah, dharmasya moolam arthah,
arthasya moolam raajyam, rajyasya moolam indriyajayah (Kautilya, 4th century BCE, p. 123)
It means that the basis of sukha or bliss is dharma, that is the righteous conduct. The basis of all dharma is artha or wealth. The basis of all artha is Rajya or the State. The basis for the stability of the State lies in control over the indriya or sense faculties providing pleasure. The verse emphasises dharma as something which is not merely an ethical concept but also practical. It focuses on the interdependence of ethical behaviour, economic prosperity, political stability, and personal discipline for individual and societal well-being.
Meaning in Buddhism
In Buddhism, Dhamma (or Dharma in Sanskrit) refers to the teachings and doctrines of the Buddha, as well as the universal truths and natural laws governing existence. It embodies both the moral and ethical principles that guide human behaviour and the deeper insights into the nature of reality. At its core, Dhamma reflects the path towards enlightenment, including the understanding of concepts like anicca (Impermanence), dukkha, and anatta. It is the framework within which individuals can cultivate wisdom (prajna), ethical conduct (sila), and mental discipline (samadhi), thereby progressing towards the ultimate goal of nirvana, the cessation of suffering.
Meaning in Jainism
“Dhammo vatthu sahavo, khamadibhavo ya dasaviho dhammo
Rayanattayam ca dhammo, jivanam rakkhanam dhammo.”
In Jainism the essence of all things is known as dharma, the highest principle of righteousness. This supreme dharma is embodied in ten core virtues: ultimate forgiveness, humility, honesty, truthfulness, purity, self-control, penance, renunciation, non-possessiveness, and celibacy. These ten virtues reflect both the spiritual and moral dimensions of dharma. Moreover, the three jewels represent the metaphysical aspect of dharma, while the latter part of the verse emphasises the importance of nonviolence, compassion, and environmental handling, highlighting their relevance in the modern world.
Dharma is the moral and spiritual principles that guide the soul toward liberation. Central to Jain thought is the distinction between Jiva and Ajiva, such as the body, karma, and passions. The soul, inherently pure and conscious, becomes entangled in the cycle of samsara, the endless cycle of birth, death, and rebirth due to its attachment to karma, which arises from ignorance, attachment, and aversion. Dharma provides the means to break free from this cycle through right conduct, knowledge, and faith.
The Role of Dharma in Ancient Times
We are going through an evolution of moral awareness that continues until we reach a state of perfection, which is an ideal for humanity. Dharma guides us on this path toward self-improvement and fulfilment, showing the way to reach our highest potential. Each person, based on their abilities, must follow different types of dharma. Even within a single life, an individual may need to practise different dharmas at various stages. These are svadharma (duty as per their role in the society), varņadharma (duty as per their varna), kuladharma (duty as per one’s family or lineage), samanyadharma (that every person needs to follow) and yugadharma (duty according to the age or era).
The concept of dharma is central to ancient Indian texts like the Ramayana, Mahabharata, Arthashastra, Vedas, and Upanishads, and serves as a guiding principle to understand complex moral dilemmas. Let us try to analyse these one by one.
Dharma in Ramayana
In the Rāmāyaṇa, each character embodies a specific role that shapes their actions and decisions, reflecting their individual dharma. Rāma is portrayed as a devoted son, a loving husband, a skilled warrior, and a future ethical leader, fulfilling his responsibilities with integrity. King Daśaratha, Rāma’s father, balances his duties as a king, husband, and father, navigating the complexities of leadership and familial obligations. Sītā’s primary role revolves around her devotion as Rāma’s wife, showing the ideals of loyalty and sacrifice.
Ramayana also features characters like Rāvaṇa and Sūrpaṇaka, who represent a darker side of dharma. Rāvaṇa, as the king of the asuras, adheres to his own code of conduct in protecting his kingdom and honouring familial ties, particularly to Sūrpaṇaka, his sister. However, both of them overstep their dharma, leading to their ultimate downfall. Their actions clash with the moral order upheld by Rāma, who remains committed to his righteous path. In the end, Rāma’s adherence to dharma enables him to triumph, while those who abandon their roles face the consequences of their choices. (Raman, p. 63)
Dilemma of Rama’s Exile
In the Rāmāyaṇa, Rāma’s choices, shaped by his deep sense of dharma, are central to the story. King Daśaratha, bound by a promise to his wife Kaikeyi after she saved him in battle, owes her three boons. When Rāma is about to be crowned, Kaikeyi uses two of these boons to have her son Bharata made king and to exile Rāma to the forest for fourteen years.
Āahuh satyam hi paramam dharmam dharmavido janaah (Rāmāyaṇa, Ayodhyā Kāṇḍa, 14.3)
This moment plunges Daśaratha into deep emotional turmoil, torn between his deep love for Rāma and the unshakable duty to uphold his promise. In the middle of his uncertainty, Kaikeyi steps in, reminding him that “Truth is the highest dharma,” urging him to honour his vow. Her words strike at the heart of his inner conflict, highlighting the heavy moral burden that comes with breaking a promise. To go back on his word would mean not only betraying dharma but also his own principles, leaving him to carry the weight of guilt.
Despite the pain, Daśaratha chooses to follow dharma, agreeing to Kaikeyi’s demands. Rāma, in turn, accepts his father’s command without hesitation. This moment reflects the deep struggle faced by many people in today’s life, as they are forced to explore the difficult balance between personal loyalties and moral obligations. Yet, it also reveals that by sticking to dharma, even in moments of great inner conflict, one can find a path through the storm, overcoming the dilemmas that test the very core of their values.
Rama obeyed his father’s wish even when he died. Maharshi Jabali suggested Rama to ignore his father’s wishes and go visit him ayodhya at least at his death. To this Rama replied,
Udwijante yathā sarpāt narādanruta vādinah
Satyameveṡwaro loke satye dharmah samāṣritah (Rāmāyaṇa, Ayodhyā Kāṇḍa, 109.12-13)
It means that just as people are afraid of serpents they are afraid of persons who lie. Truth controls this world and dharma is rooted in truth, this was the view of Rama.
Sita’s Dharma as a Wife
When Sita hears that Rama will be sent away to exile, she chooses to follow him. She also fulfils her duty and Dharma as Rāma’s wife.
Nātantree vidyate vīṇā nāchakro vidyate rathah
Nāpatih sukhamedheta yā syādapi ṡatātmajā (Rāmāyaṇa, Ayodhyā Kāṇḍa, 39.29)
“A Vīṇa cannot exist without its strings. A chariot cannot exist without its wheels. Without her husband a woman can never live happily even though she has a hundred sons.”
In mythological terms, Sīta is often seen as Goddess Lakṣmi, a symbol of prosperity. She had to experience “human indulgences” because her husband (Visnu) choose to incarnate as a man. To support him in his journey, she embraced the comforts of her in-laws’ home and enjoyed the luxuries that came with it. And when Rama had to sacrifice his luxuries life, Sita along with him sacrificed that too. Even when kidnapped by Ravana, when Hanumana reached at Ravana’s palace and asked Sita to come along, she refused and stayed there waiting for her beloved Rama to come and rescue her.
Sugrīva and Vāli Incident
Sugrīva was filled with fear and uncertainty about Vāli’s strength. He expresses his doubts if Rāma could defeat him. He shared astonishing tales of Vāli’s power, even pointing to a hole in a saal tree that Vāli made with a single arrow. When it’s Rāma’s turn to demonstrate his skill, he effortlessly pierces through seven saal trees in a single shot. The arrow doesn’t stop there; it strikes a massive rock, shattering it into pieces. Overjoyed by Rāma’s prowess, Sugrīva exclaims, “O Rāma, you are truly remarkable!”.
Rāma killed Vāli from behind a tree. He defends his decision to kill Vāli by saying that being Sugrīva’s older brother, Vāli should have acted as a father figure. However, instead of providing support, he caused Sugrīva immense suffering by taking away his wife and wealth. Vāli overstepped his dharma.
Jyeshthho bhrātā pitā vaapi yashcha vidyām prayachchhati
Trayo vai pitaro jneyāh dharme cha pathhi vartinah (Rāmāyaṇa, Kiṣkindhā Kāṇda, 18.13)
“One’s elder brother, father and the teacher who gives knowledge; all these three, treading the path of dharma, are to be considered as one’s father.”
Other than this throughout Ramayana, Hamumāna followed his sevak dharma, Lakshmana and Kumbhakaran (who knew that consequences of going against Rama would not be good), followed Bhrāta dharma.
We see here that dharma is not a rigid set of principles that should be followed blindly, regardless of the circumstances. The actions that support dharma in one context may not be applicable in another. Instead, dharma acts as a guiding standard. This ongoing pursuit of harmony helps shape modern rules and regulations.
Rāmāyaṇa is fundamentally about righteousness, or dharma, rather than just a tale of heroes. Throughout Rāmāyaṇa, characters face dilemmas that require them to sacrifice their personal desires for the greater good, that can be understood as nyāya(justice) or dharma (righteousness). They both are interlinked, while dharma represents the ultimate good, nyāya is the interpretation of dharma through laws and rules that evolve with society to protect individual rights. However, there are times when blind adherence to these laws can lead to injustice, as societies may overlook the rights of individuals, causing a breakdown in justice.
Dharma in Mahābhārata
Just like Ramayana, dharma is more than just a set of fixed laws, dharma is portrayed as a complex and situational concept that evolves based on context and circumstances. The Mahābhārata places dharma at the heart of its narrative, showing that righteousness is the foundation of human actions, social as well as moral order.
A central theme in the Mahābhārata is the conflict between svadharma and sanatana dharma (universal righteousness). The characters are often found to be torn between personal desires, familial obligations, and the greater good. The war between the Pāndavas and the Kauravas itself is a reflection of this conflict. On one hand, the Pandavas are fighting for their legitimate right to rule, but on the other, the war results in tremendous loss of life and suffering, which questions the very righteousness they seek to uphold. Mahabharata repeatedly demonstrates that doing what is “right” is not always straightforward, and dharma requires a careful balance between competing obligations.
Dharmaraja Yudhisthira
The Shānti Parva of Mahabharata is entirely dedicated to the concept of dharma. Yudhisthira is called Dharmarāja. His adherence to dharma is tested at various points, many incidents including obeying his mother and marrying to Draupadi, leaving their palace, fighting on the battlefield of Kurukshetra are some widely known examples of it. I am focusing on a less known and unique incident to show his dedication towards dharma, particularly near the end when he is confronted by the god Yama, who appears in the form of a dog. After the great war is over, Yudhisthira embarks on his final journey towards heaven with his brothers and Draupadi. Along the way, all of his companions fall except a loyal dog that stays by his side. When Yudhisthira reaches the gates of heaven, he is told that he cannot enter with the dog. However, he refuses to abandon his companion, demonstrating his compassion and commitment to righteousness. In that moment, Yama reveals himself and praises Yudhisthira’s loyalty and moral integrity, allowing him to enter heaven.
This episode illustrates the supreme value of compassion as a component of dharma. It underscores that dharma is not just about following rules but also about embodying virtues such as loyalty, kindness, and humanity. Yudhisthira’s trial by Yama is symbolic of the broader challenges of dharma in the Mahābhārata, where adherence to righteousness often requires sacrifices and difficult choices.
There is also a difference between dharma and nyaya. While dharma represents the eternal principles of righteousness, nyaya refers to the rules and laws that society uses to interpret and enforce those principles. This distinction was particularly important when examining Rāma’s decision to exile Sīta in the Rāmāyaṇa, a similar dynamic is present in the Mahābhārata. Society may impose laws or expectations that conflict with higher moral truths, as seen when blind adherence to rules results in injustice.
In this context, the epic shows that dharma must adapt to the situation at hand, and rigid interpretations of justice can sometimes lead to moral failure. For instance, Bhishma, despite being a paragon of duty and dharma, faces moral dilemmas when he remains loyal to the throne, even as it becomes clear that Duryodhana’s rule is unjust. His inability to step away from a rigid interpretation of loyalty results in tragic consequences.
Draupadī and Dharma
Draupadī, the wife of the five Pandavas, is a major character whose life is marked by extraordinary trials that test the limits of dharma. One of the most significant episodes involving Draupadī and dharma occurs during the infamous dice game, where Yudhishthira, her husband, stakes her after losing all his wealth and his brothers. Draupadī’s questioning of the assembly at Hastinapura, “Whom did you lose first, yourself or me?”, is not just a challenge to Yudhishthira’s actions but also a profound inquiry into the nature of dharma itself.
It raises crucial questions about the dharma of a wife, a husband, a king, and an assembly. Draupadī’s humiliation in the Kaurava court, where she is disrobed by Duhshasana while the elders, including Bhishma, remain silent, represented the failure of samajik dharma. The silence of the court reflects the complexity of dharma, where those who were meant to protect it, such as elders and kings, were stuck by conflicting duties or a misinterpretation of dharma. Draupadī, by standing up against the injustice, emerges as a symbol of righteous indignation, questioning the validity of dharma that fails to protect the innocent and uphold justice. Her plight serves as a critique of the patriarchal interpretations of dharma that subjugate women and overlook the moral failings of men in power.
Karna and Dharma
Karṇa’s character in Mahabharata focuses on Mitradharma. Born to Kunti before her marriage and abandoned at birth, Karṇa’s life was marked by his struggle for recognition and respect. His loyalty to Duryodhana, who befriends and supports him when the rest of society rejects him due to his low birth, defines Karṇa’s adherence to dharma. Karṇa’s dharma is largely driven by gratitude and loyalty to Duryodhana, even when it places him on the side of adharma in the grand battle of the Mahābhārata.
Karṇa’s tragic flaw lies in his inability to rise above his personal sense of duty and embrace a broader, more universal understanding of dharma. When he takes part in the humiliation of Draupadī, it reveals a significant moral lapse, showing that his grasp of dharma is limited. Although Karṇa is noble in many ways, his loyalty to Duryodhana often puts him at odds with the greater ethical responsibilities of dharma. This conflict ultimately leads to his downfall. Karṇa’s character serves as a powerful reminder of the dangers of clinging to a narrow or misguided view of duty, which can result in moral blindness and, ultimately, self-destruction.
Dharma in Bhagavad Gita
On the battlefield of Kurukshetra when Arjuna was in the moral dilemma about fighting in the war, he was conflicted between following kshatriya dharma to protect his kingdom and his compassion for his kin, who were on the opposing side, Krishna helped overcome his dilemma by teaching him about dharma.
Krishna teaches Arjuna that dharma is not merely about avoiding conflict or pursuing peace at all costs, it is about fulfilling one’s duty without attachment to the outcomes. Krishna introduces the concept of Nishkāma Karma, or selfless action, where one acts according to their dharma without concern for personal gain.
Karmanye vadhikāraste Ma Phaleshu Kadāchana,
Ma Karmaphalaheturbhurma Te Sangostvakarmani (Prabhupada, 1986, p. 153)
Arjuna’s duty as a kshatriya is to fight for justice, and this, Krishna explains, is aligned with dharma. The Gita also emphasises that dharma is not just external action but is rooted in one’s inner state, requiring clarity, detachment, and a focus on the greater good.
“Yada yada hi dharmasya glanirbhavati India.
abhyutthanamadharmasya tadātmānaṃ sṛjāmyaham (Easwaran, 2007, p. 132)
paritrāṇāya sadhūnāṃ vināśāya ca dushkṛtām .
dharmasthapanaarthaya sambhavami yuge yuge (Ibid.)
In these verses Krishna, an incarnation of the Supreme Divine, explains that whenever there is a decline in dharma and a corresponding rise in adharma. He manifests Himself on earth to restore balance. This cyclical process of decline and renewal is rooted in the concept of Yuga in Sanatana Dharma.
Krishna here aims to protect the righteous, those individuals who live in accordance with dharma. This protection is essential to ensure that righteousness is preserved and continues to flourish in the world. He seeks to destroy the wicked, those who perpetuate evil and undermine the moral order. The destruction of such forces is necessary to cleanse the world and prevent further degeneration of dharma. Most importantly, his incarnation serves to re-establish the principles of dharma, adapting them to the conditions of the current age to ensure they remain relevant and effective. This highlights the dynamic nature of dharma, which must be continually refreshed and reinterpreted.
The Gita teaches that the battle between dharma and adharma, is a timeless one. To keep humanity on the path of righteousness, divine intervention becomes necessary from time to time. This divine promise brings comfort, reminding us that a higher power is always at work, guiding the universe toward justice. It also emphasises that we should strive to live by dharma, as the divine presence is constantly working to maintain balance and harmony in the world.
Role of Dharma in Shaping Contemporary Bharat
Contemporary thinkers, however influenced by modernity and western philosophical movements, have expanded the concept of dharma to incorporate more universal and practical values such as justice, equality, and human rights. For instance, thinkers like Mahatma Gandhi reinterpreted dharma as a principle of non-violence and social justice, moving away from rigid caste-based duties to a broader moral responsibility that transcends societal divisions.
Even with these different interpretations, core values like the pursuit of Satya, moral integrity, and the sense of duty have remained central to both ancient and modern views of dharma. Both perspectives stress the importance of individual responsibility in promoting social harmony and justice. Modern interpretations also bring a critical understanding of past injustices and the need for change. Let us try to understand in detail what dharma meant for Mahatma Gandhi and Swami Vivekananda.
Mahatma Gandhi’s Concept of Dharma
For Gandhi, dharma was not just a concept confined to specific practices or a rigid social order, rather, it was a universal ethical framework that informed every aspect of human life. He saw dharma as a composite of duty, ethics, and religion in a holistic sense, where each person had svadharma. Gandhi argued that dharma should be understood and practised in a way that promotes the well-being of the entire society, not just the individual or a particular group, to which he called Sarvodaya. This broader understanding of dharma is reflected in his emphasis on truth, social justice, equality and non-violence.
One of the key aspects of Gandhi’s interpretation of dharma is its adaptability. He believed that dharma must evolve to meet the changing needs of society. This is particularly evident in his approach to caste and social hierarchy. While traditional interpretations of dharma often reinforced the rigid structure of varna (caste) and ashrama (stages of life), Gandhi advocated for a more flexible and inclusive understanding. He argued that the classic scriptures should be reinterpreted in light of contemporary realities and that the rigid caste system, which often led to social injustice, should be reformed or even abolished. For Gandhi, the essence of dharma was not in maintaining social divisions but in forming a sense of unity and harmony among all people. It is in this context that he talked about Ramarajya.
Gandhi linked dharma to the concept of duty, believing that the performance of one’s duty, with a focus on Ahimsa (non-violence) and Satya (truth), was the highest form of dharma. In Gandhi’s view, “Dharma of a person is linked to the performance rendered by him/her which has been socially allotted to him/her.” (Prasad, 1981, p. 56)
This is where his famous concept of Satyagraha came into the play. Satyagraha was Gandhi’s method of nonviolent resistance, rooted in the belief that true dharma involves upholding truth and justice without resorting to violence. He saw this as not just a political strategy but a moral duty that aligned with the higher principles of dharma.
In 1935 his book Caste Has to Go, Gandhi emphasised that classic scriptures should be interpreted in light of contemporary societal needs. He argued that even long-accepted texts shouldn’t be upheld if they conflict with modern values. He believed in actively participating in the evolving society to help in its development. Gandhi advocated for equality among different varnas, as practised in the Sabarmati Ashram, to create a caste-free society. He proposed that everyone in the ashram should share a single dharma, embracing an ascetic lifestyle, and engage in various tasks regardless of their caste.
“According to Gandhi, dharma should be understood as the ‘quality of soul.’ This understanding will assist individuals to realise two primary things about their life. First, “what are their fundamental duties” and second, “how should they put up with others?” (CW, 2008, p. 11). The former hints at preserving one’s traditions and customs while the latter deals with the intelligence and will of a person. We may call the former as ‘positive’ and the latter as ‘natural’ dharma. (Parel, 2006, p. 92) The ‘positive dharma’ deals with actions that are judged as good. According to Gandhi, positive dharma is a consequence of natural dharma which is reposed in the soul. Natural dharma (buddhi), on the other hand, is the ability to distinguish right from wrong. (Radhakrishnan, 1963, p. 154) Exercising dharmas would help an individual to lead a moral, peaceful, and non-violent life.” (Sethy, 2015)
His concept of dharma involved a deep commitment to the well-being of others. He argued that dharma should guide individuals to act in ways that contribute to social harmony and justice. This is why he placed such a strong emphasis on service to others as a form of dharma. He believed that by serving others and prioritising the common good, individuals could fulfil their dharma in a way that transcended personal interests and aligned with the broader moral order.
He emphasised that svadharma should be aligned with the common good, sanatana dharma. He also explored the spiritual dimensions of dharma, arguing that true dharma connects the individual soul with the universal soul, or the divine. He believed that religion, in its truest sense, was not about dogma or ritual, but about the pursuit of truth and the realisation of the divine within oneself and in all of humanity. For Gandhi, dharma was the path to moksha, but it was also the means to achieve social and ethical harmony in the material world.
Gandhi’s emphasis on equality and his fight against the caste system brought attention to social injustices and inspired reforms aimed at uplifting the marginalised. His ideas also resonated globally, influencing leaders like Martin Luther King Jr. and Nelson Mandela, who adopted his principles of nonviolent resistance in their own fights for justice. Though some criticised Gandhi’s approach to be too idealistic, his vision of dharma as a guiding force for ethical living and social harmony continues to inspire movements for peace and human rights today. His legacy reminds us of the power of moral integrity in the face of oppression and the importance of seeing our responsibilities to others as central to our own lives.
Swami Vivekananda’s Concept of Dharma
Swami Vivekananda’s concept of dharma is a synthesis of Vedantic philosophy, rooted deeply in the teachings of his guru, Ramakrishna. His interpretation of dharma is way beyond traditional religious boundaries. He also talks about universal applicability that addresses both individual spiritual development and collective social responsibility.
Vivekananda dharma transcends specific religious or sectarian identities, advocating for a universal dharma that applies to all humanity, Sanatana Dharma. This concept of dharma has the principles of truth, righteousness, and selflessness, which he believed were the core of all religious traditions. He argued that these principles should serve as the foundation for human conduct, guiding individuals toward ethical living irrespective of their religious affiliations. He writes, “This is the gist of all worship – to be pure and to do good to others.” (Vivekananda, 1990, p. 20)
Central to Vivekananda’s understanding of dharma is the pursuit of self-realisation. He taught that the ultimate purpose of life is to realise the divine nature within oneself, which he considered to be the highest form of dharma. However, this realisation was not seen as an isolated, inward pursuit. Vivekananda insisted that self-realisation must be complemented by service to others, viewing service to humanity as synonymous with service to God. This dual focus on personal spiritual growth and altruism reflects the integrative nature of his dharma, where individual enlightenment and societal welfare are mixed.
A significant aspect of Vivekananda’s dharma was his advocacy for the harmony of all religions. He believed that every religion offers a valid path to the ultimate truth and that understanding and respecting the dharma of other religions is essential for global peace and harmony. Vivekananda’s pluralistic approach to dharma recognised the diversity of religious expressions as different manifestations of the same underlying truth, promoting interfaith understanding and cooperation as a means to achieve collective well-being.
Vivekananda emphasised the role of dharma in social reform. He argued that spiritual growth must be accompanied by a commitment to social justice, particularly the upliftment of the poor and marginalised. He states, “The one thing that is at the root of all evils in India is the condition of the poor. As long as they do not have a piece of bread to eat, your Dharma will not progress.” (Vivekananda, 1990, p. 229). For Vivekananda, this social responsibility was not an optional aspect of dharma but a fundamental expression of it. He requested his followers to work towards the betterment of society, seeing this as a crucial part of their spiritual duty. This focus on social responsibility reflects his belief that dharma should inspire not only personal transformation but also contribute to the creation of a more just and equitable society. What we can see here is his vision of dharma has sanatana dharma as its root and thus it seeks the well being of all and tries to balance spiritual growth with the demands of living in a complex and interconnected world.
Not only Mahatma Gandhi and Swami Vivekananda, there were various other major figures like Swami Dayananda Saraswati, Sri Aurobindo, Rabindranath Tagore, S. Radhakrishnan, who understood the concept of dharma in their own way with the underlying same core value of dharma of ancient times. Their understanding was not only helpful for them but also for the nation as well as the world. Swami Dayananda Saraswati revived Vedic teachings, using dharma to inspire social reform and resist colonial influence. Sri Aurobindo expanded dharma to include spiritual evolution, advocating for a divine life on Earth. Rabindranath Tagore emphasised universal humanism, seeing dharma as a guide for balancing individual freedom with social responsibility. S. Radhakrishnan applied the concept of dharma to modern governance, promoting ethical leadership and global ethics. Their contributions, shaped by their understanding of dharma, played a significant role in shaping Bharat’s spiritual and socio-political landscape.
Understanding Dharma in the Modern Context
The condition of Dharma in the current scenario is declining each day, be it Svadharma, Varnasrama Dharma, kuladharma, samanya dharma or Sanatana Dharma. The continuous rise in wars, crimes, and corruption is a live proof for us. The rapidly changing world is resulting in the erosion of traditional moral values. The world is going far away from spiritualism, its place has been taken by materialism and consumerism. There has been a growing focus on material wealth which has neglected spiritual and ethical values, which are central to Dharma. It is leading us towards instrumentalism, where every living as well as non-living creature is treated as a tool by others for their personal gain. They have just become means to gain some materialistic pleasure.
It is evident that the increase in corruption, inequality, terrorism and injustice is challenging the principles of Dharma, which emphasise righteousness and moral conduct. Any conflict, be it political or social, often arises from a disregard for Dharmic principles like non-violence, truth, and compassion. Harassment, molestation and many other unethical behaviour have become common in the workplace these days. The rise of digital platforms have also presented new challenges to the concept of dharma in our lives, with issues like cyberbullying, misinformation etc.
By being materialistic we have not only harmed ourselves but also nature which is around us. In Sanatana Dharma, there is a concept of Bhuta Rna that teaches us to respect nature. It refers to the “debt” or responsibility a person owes to the non-living and all living beings, including animals, plants, and the natural environment. It is acknowledged through rituals that honour the elements (earth, water, fire, air, and space) and offerings made to animals and nature, recognizing their essential role in the ecosystem. It is our dharma to protect the environment but we have failed to do so.
One of the most alarming instances of instrumentalism today is human trafficking, which includes forced labour and sexual exploitation. Victims of trafficking are treated as commodities to be bought, sold, and exploited for profit or personal gain. I will discuss a few such incidents which clearly depict how dharma is replaced by materialism and terror in today’s world.
Worldwide Incidents
Incident of 9/11
On September 11, 2001, al Qaeda terrorists aboard three hijacked passenger planes carried out coordinated suicide attacks against the World Trade Center in New York City and the Pentagon near Washington, D.C., killing everyone on board the planes and nearly 3,000 people on the ground. A fourth plane crashed into a field near Shanksville, Pennsylvania, killing all on board, after passengers and crew attempted to wrest control from the hijackers. (History.com Editors, 2024)
Organ Harvesting Allegations in China (2023)
It has been alleged and reported that in 2023, prisoners of conscience in China, particularly Falun Gong practitioners and possibly Uyghurs, were subjected to forced organ harvesting. This involves the removal of organs from living individuals for sale and transplantation, often without their consent. This horrific practice reduces human beings to sources of biological material, treating them as mere means to profit from organ sales, with complete disregard for their lives and dignity. (Butler, 2023)
Amazon Rainforest Deforestation and Indigenous Displacement (2023)
In 2023, deforestation in the Amazon rainforest continued at an alarming rate, driven by illegal logging, mining, and agricultural expansion. This has not only resulted in environmental degradation but also the displacement of indigenous communities who rely on the forest for their livelihoods and cultural identity. The instrumental treatment of both the environment and indigenous peoples, viewing the forest as a mere resource for economic exploitation and the indigenous communities as obstacles to development, reflects a significant moral failing in recognizing their intrinsic value and rights. (Villanueva, 2024)
Incidents from Bharat
- The 26/11 Mumbai attacks were a series of devastating terrorist assaults that took place in Mumbai, India, from November 26 to November 29, 2008. A group of ten heavily armed terrorists from the Pakistan-based militant organisation Lashkar-e-Taiba carried out coordinated attacks at multiple locations across the city. Key targets included the Taj Mahal Palace Hotel, Oberoi Trident Hotel, Chhatrapati Shivaji Maharaj Terminus (CSMT), Leopold Café, and Nariman House, a Jewish community centre. Over the course of nearly four days, the terrorists held parts of the city hostage, killing 166 people and injuring more than 300, including both Indian citizens and foreign nationals. ( Express Web Desk, 2024)
- The Unnao rape case in 2019 further illuminated systemic failures within the justice system, as it involved the horrific gang rape of a young woman by individuals connected to a politician, followed by an attempt to silence her through an orchestrated accident. This incident revealed the alarming reality many women face when seeking justice and safety, calling for urgent reforms to protect their rights and dignity. (The Quint, “Unnao Rape Case: A Fight for Justice,” 2019)
- The brutal gang rape and murder of Nirbhaya in 2012 ignited a nationwide outcry and protests, emphasizing the critical need for societal change regarding women’s safety. This tragic case became a symbol of the struggle against gender-based violence, galvanising movements for justice and accountability. (BBC News, “The Nirbhaya Case: Seven Years of Seeking Justice,” 2019)
In today’s time greed has replaced dharma. Up to some extent the mixing up of cultures and ideas has diluted traditional practices, making it harder to maintain and transmit Dharmic values across generations. The younger generations are exposed to a wide range of influences that do not align with Dharmic teachings. As a result, maintaining it has become challenging. The values are overshadowed by more dominant global cultures. With increasingly secular societies, there is a tension between maintaining traditional Dharmic practices and adapting to modern, often secular, lifestyles.
But despite this, in the face of contemporary challenges, many people are reinterpreting Dharma to align with modern values, such as human rights, environmental conservation, and social justice. There is a revival of interest in spiritual practices, including yoga and meditation, which are grounded in Dharmic principles and offer a pathway to inner peace and ethical living. Let us try to analyse how and what could be the role of dharma in shaping Bharat’s future.
Relevance and Conclusion
Dharma is dynamic with truth as its core value. Truth is what helps to preserve harmony, justice, and moral integrity. This adaptability is evident in how ancient texts apply dharma to different roles, such as svadharma, kuladharma, rajdharma, yugadharma and varṇadharma making it a living, dynamic principle rather than a rigid law. It is the base for leading a righteous life, connecting individuals to their roles in society, the natural world, and the cosmos. It promotes moral discipline, self-control, and the balance between personal desires and societal obligations, ensuring that all actions contribute to the greater good.
As far as we have discussed till now, the role of dharma in shaping Bharat’s future is quite significant. It can hugely contribute to governance, social harmony, economic development, global leadership, and spiritual evolution. Bharat is a state of diversity, in such a country it becomes important to have a spirit of true unity among people for maintaining peace and harmony. Realising manav dharma is necessary for having such unity among people. The values of unity in diversity, tolerance, and inclusiveness are essential for national cohesion. Moreover the rise of regionalism, communal tensions, and social inequality threatens the social fabric, but the principles of rashtra dharma and sanatana dharma which has sarvodaya as its basis offer a path toward inclusive and equitable progress.
Today, many people struggle to balance their pursuit of material success with emotional and spiritual well-being. The concept of Dharma reminds us that life is about finding a harmonious balance between artha, kama and moksha, where artha and kama signify material wealth and moksha signifies spiritual well-being. By focusing solely on wealth and success, we often lose sight of what truly brings growth and connection to something deeper. Dharma offers a path to a more meaningful life, helping us to indulge in the pressures of modern existence without losing sight of their core values.
The world today is filled with social as well as economic inequality, discrimination, and injustice. In such a situation dharma teaches us to act with fairness and compassion toward others. The idea of yugadharma, that is, the adaptation of dharma to the needs of the time, focuses on the fact that our ethical responsibilities must evolve with society. Whether we’re advocating for human rights, fighting inequality, or working to uplift communities, dharma teaches that we all have a role to play in creating a just and compassionate Bharat. It can guide policymakers and leaders to act in the collective interest, balancing economic growth with social equity. In a democratic framework like Bharat, dharma can remind leaders that their primary responsibility is to work for the welfare of the people. There would be no place for corruption and discrimination.
Moreover, the incorporation of dharma in governance can also enhance the moral authority of institutions. In a globalised world where Bharat seeks to assert its influence, dharma-driven diplomacy, which emphasises fairness, mutual respect, and peace, can strengthen Bharat’s soft power on the international stage. In a world increasingly driven by profit and market forces, Bharat’s ancient wisdom suggests a different path, a path where the well-being of every person and the balance with nature are prioritised over unchecked growth. By embracing these values, Bharat has the potential to inspire a global movement toward a more inclusive and ethical approach to development.
The principle of samanya dharma, the universal duties applicable to all individuals regardless of their background can be a powerful tool for social reform. These duties include truthfulness, non-violence, compassion, and charity, which, if integrated into public consciousness, can promote a culture of respect and tolerance. This is particularly important in the context of modern Bharat, where communal tensions, corruption and social fragmentation threaten national unity.
In traditional Indian thought, nature is not seen as separate from humanity but as an interconnected system where all living beings have inherent value. Texts like the Atharva Veda celebrate the earth as a living entity, urging humanity to treat it with reverence and responsibility. Pollution, deforestation, and climate change are serious issues for every country these days, dharma can provide a moral imperative to adopt sustainable practices. It would focus on the protection of natural resources, advocating for policies that support renewable energy, sustainable agriculture, and the preservation of biodiversity.
How can it be achieved?
We now know how much dharma is important for today’s Bharat as well as the world. To understand and have its realisation for the upcoming generation or even the current generation, the following measures can be taken:
- The first step involves replacement of teachings of western concepts of moral values like, caring, charity, truthfulness, unity etc. with Indian moral values. It would focus on values like dharma, ahimsa, satya, and seva. Teachings from texts such as the Bhagavad Gita, Upanishads, and the lives of figures like Mahatma Gandhi and Sri Aurobindo can be part of this curriculum.
- Schools and universities should implement character-building programs that focus on ethical leadership, empathy, non-violence, and social responsibility. Programs such as value-based workshops, meditation, and self-awareness activities can nurture these traits in students from a young age.
- Political leaders and public servants can be trained in ethical governance through leadership programs that emphasise Indian moral values. Workshops on selfless service, accountability, and justice should be a core part of civil service training. Drawing on Gandhian principles and rashtra dharma, leaders can be encouraged to prioritise national welfare over individual or party interests.
- Corporate governance should integrate Indian moral values to ensure fair treatment of workers, environmental responsibility, and ethical profit-making. Encouraging corporate social responsibility (CSR) programs focused on sarvodaya can align businesses with broader societal goals.
- Non-governmental organisations (NGOs) and grassroots movements can promote the principles of ahimsa and seva by organising community service projects, conflict resolution programs, and environmental conservation initiatives. These programs should actively engage citizens in solving local problems, from poverty to environmental degradation, using the values of non-violence and selfless service.
- Reviving traditional ecological practices that emphasise harmony with nature.
- Training diplomats and policymakers to apply Bharat’s moral values in international relations. Programs in international diplomacy should stress cooperation, peaceful conflict resolution, and global unity, using vasudhaiva kutumbakam as a guiding principle.
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