This article provides a gentle introduction to the concept of dharma in Sanatana dharma (Hinduism).

Dharma is not synonymous with religion, and there is no single-word translation for it in English.

Dharma from the Vedic perspective is the first of the four vedangas – dharma, artha, kama, and moksha.

When desires (kama) are righteous and the resources (artha) required to fulfil them are earned justly, one experiences spiritual growth, ultimately culminating in moksha.

Dharma can thus be defined as the way of life that upholds material well-being while best supporting spiritual growth.

Dharma is the will of God for us — His children. It is a subtle and profound concept, guiding us to choose actions that are beneficial both in the short term and the long term, not only for ourselves but also for those around us. In a sense, it can be compared to the modern idea of sustainability, though it runs much deeper.

At its core, dharma embodies the understanding that the universe is intricately interconnected, existing in a delicate balance, and that our individual actions should support and preserve this harmony.

This concept can be understood by exploring the process of selecting an ideal diet. To lead a healthy life, one must choose a diet that balances both taste (short term) and nutrition (long term), while also being environmentally friendly. A truly ideal diet is one that meets all these criteria, and is called dharmic or sattvic diet.

Another example is the act of plucking fruits or flowers from a plant. If done in a way that fulfills one’s immediate need (short term), does not harm the plant (long term), and leaves enough for birds and animals that rely on it (environment), it can be considered the dharmic way.

Another example of practicing dharma is by embracing truthfulness in all actions and interactions. Truth sustains itself and benefits both the individual and the surrounding environment.

Most of Baba’s spoken teachings are centered around the concept of dharma — how to live a dharmic life. The Sai Satcharitra is rich with such teachings. A careful and sincere study of these teachings, along with applying them in our daily lives, is of the utmost importance. They are meant to serve as a compass, helping us navigate the right course of action.

Sometimes, as devotees, we find ourselves in situations where multiple options seem right, and we’re unsure which is the most appropriate. In such cases, we can take inspiration from the practices of Baba’s close devotees after his Mahasamadhi. They would place chits before Baba’s photo and act according to the guidance received. Additionally, one can refer to the book “May I Answer?” for further insight and direction.

As we advance in our sadhana, our connection with Baba deepens, and over time, we may begin to intuitively sense what Baba wants us to do.

The concept of dharma in sanatana dharma is both subtle and profound. Let us briefly explore what the shastras have to say about dharma.

The word dharma is derived from the Sanskrit root dhr, which means “to hold” or “to support.” It refers to the fundamental law that upholds and sustains everything — from an individual’s life to the well-being of society, and even the balance of the Universe itself.

Dharma is not rigid; it is dynamic and context-sensitive. It depends on desha (location or place), kala (time or era), and adhikara (one’s capacity, role, or eligibility). What is considered dharmic in one situation may not be so in another, emphasizing the need for wisdom and discernment in its application.

An example of this can be found in the Mahabharata, where Sri Krishna tells Arjuna a story about a saint who vowed to never lie.

One day a group of innocent people came by the saint’s ashram looking to hide from a gang of bandits that were chasing them. Shortly after concealing themselves, however, the bandits arrived and asked the saint as to the whereabouts of the innocent group. Wanting to keep his vow, he pointed to where the group was hidden, after which the bandits killed them and stole all of their belongings.

The moral of the story, as Sri Krishna points out, is that ethical guidelines should not be followed blindly. The subtleties of dharma are often difficult to understand, and therefore require one to be reflective and practice careful discernment when applying the principles of dharma.

The enlightened rishis, endowed with the divine insight into the nature of the cosmos, have revealed dharma shastras in harmony with the desha (place) and kala (time) of their manifestation. Itihasas – Ramayana and Mahabharata on the other hand serve as the timeless guides to righteous living.

The third limb, adhikara — one’s inherent eligibility or spiritual capacity — differs according to each jiva (individual soul). Hence, it is incumbent upon the sadhaka (seeker) to introspect and finely align the achara (practices) prescribed by the rishis, so as to harmonize with one’s svabhava (innate nature) and dharmic path.

Such discernment often necessitates the guidance of a Guru — one well-versed in the dharmashastras and deeply acquainted with the inner disposition of the seeker.

Continuing with our earlier example of an ideal diet (dharmic or sattvic food), it varies from one location (desha) to another and changes with the seasons (time). Additionally, an individual’s constitution (adhikara) must also be taken into account.

Another instance, the shastras may prescribe upavasa (fasting) on certain auspicious days. Yet, if such a practice is detrimental to one’s health or constitution, it must be adapted with viveka (discernment) to align with one’s individual condition and well-being.

When a Guru prescribes a course of action for an individual, it may at times appear contrary to commonly accepted norms. Yet, since such instruction arises from a profound understanding of the shastras and the unique constitution of the seeker, the Guru’s instructions should be revered as superior even to the general injunctions of the shastras.

To illustrate this, let’s examine a few instances from the Sai Satcharitra:

1. Baba instructed Dasganu to eat onion, despite it being against the socially accepted norms of that time.
2. When Nanasaheb Chandorkar expressed to Baba that he was not receiving guests on time to fulfil his duty as a householder (grihastha) by feeding a guest before his own meal, Baba corrected him, stating that he had misunderstood the scriptures. Baba clarified that “guests” don’t refer solely to human beings; any creature present at that moment is a guest. Baba advised Nana to feed any such creatures before his own meal, thus fulfilling his householder duty.

1. Practice moderation in all worldly matters.
2. Treat others the way you wish to be treated.
3. In the event of a conflict between dharmas, choose the higher dharma — one that benefits the greater good.
4. Refer to the Yamas and Niyamas of Ashtanga Yoga.
5. Study of itihasas – Ramayana and Mahabharata can greatly help in understanding principles and working of dharma.
6. A thoughtful and sincere study of the Sai Satcharitra, particularly focusing on Baba’s teachings about living a dharmic life.
7. The Guru’s instructions take precedence over the injunctions of the shastras.

Following dharma is vital for sustained material well-being and serves as the fundamental basis for all forms of spiritual sadhana. Engaging in spiritual sadhana without adhering to dharma is like constructing a high-rise building without a strong foundation. Neglecting dharma harms both material prosperity and spiritual progress. Therefore, understanding and implementing dharma is of utmost importance for every individual.

Om Sairam _/\_