This article provides a gentle introduction to the concept of dharma in Sanatana Dharma.

Dharma is not synonymous with religion, and there is no single-word translation for it in English. From the Vedic perspective, dharma is the first of the four purusharthas — dharma, artha, kama, and moksha.

When desires (kama) are righteous (dharma) and resources (artha) are earned justly (dharma), one experiences material and spiritual growth, ultimately culminating in moksha.

Dharma may be understood as a way of life that supports material well-being while enabling 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 recognizes the interconnected nature of the universe and the need to maintain balance through our actions.

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.

Dharmic or satvic 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 is both subtle and profound. Let us briefly explore what the shastras have to say about dharma.

The word dharma comes from the Sanskrit root dhr, and is defined as “Dharayati iti Dharmah”, meaning “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 – place
• Kala – time
• Adhikara – individual capacity

Thus, 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. Exmple of dharmashastras include – Manusmriti, Yajnavalkya Smriti, and Narada Smriti. It is important to understand that these Dharma Shastras contain many guidelines that were relevant to a particular time (kala) and place (desha). They also include many universal principles.

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 require the guidance of a Guru—one who is well-versed in the Dharmashastras and deeply attuned to the inner disposition of the seeker.

Itihasas—The Ramayana and The Mahabharata—contain case studies in the application of dharma, illustrating the consequences of both following and not following it through the events that unfold. Presented in a narrative form, they are easy to understand and relate to, and thus serve as timeless guides to righteous living.

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:

• Baba instructed Dasganu to eat onion, despite it being against the socially accepted norms of that time.
• 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.

Here are a few general guidelines that can help in understanding and implementing dharma:

• Practice moderation
• Treat others as you wish to be treated
• In the event of a conflict between dharmas, choose the higher dharma — one that benefits the greater good
• Refer to the Yamas and Niyamas of the Ashtanga Yoga
• Study The Ramayana and The Mahabharata
• A thoughtful and sincere study of the Sai Satcharitra, particularly focusing on Baba’s teachings about living a dharmic life
• 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.

Following dharma is of such significance that among the four purusharthas—dharma, artha, kama, and moksha—if one’s desires (kama) are dharmic and the means to fulfill them (artha) are also dharmic, one naturally attains moksha. No separate sadhana is required.

Manusmriti 8.15:
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।
तस्माद् धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ॥

dharm eva hato hanti dharmo rakshati rakshitah |
tasmad dharmo na hantavyo maa no dharmo hato̕vadhit ॥

Meaning – The one who destroys dharma, dharma destroys them, and one who protects dharma, dharma also will protect them. That’s why dharma should never be destroyed so that the destroyed dharma can never destroy us.

It is akin to conserving nature—when we protect it, it sustains us; when we harm it, it harms us.

Om Sairam _/\_