10 Characteristics of Dharma

Concept of Dharma- Vedas and
Mahabharata.
Classification of Dharma.
Dharma is broadly classified into two groups – general or universal

(samanyadharma) and special or particular (visheshadharma). In the category
of samanyadharma, all the basic values which generally never change with
space and time are included. Here, the divisions of caste, creed, occupation,
nationality, gender, race and other distinctions are not decisive. What we would
call as human values today – values like truth, non-violence, freedom from
greed, purity of thought, word and action, self-control, etc. are prescribed as
universally applicable dharmic features by great thinkers and champions
of sanatana dharma. Manu, in his treatise Manusmrti goes to the extent of
defining the features of dharma in terms of values like self-possession,
forbearance, bodily discipline, non-theft, purity of body and mind, sense-
control, intellectual efficiency, wisdom or knowledge (awareness), truth and
non-anger and declares that they are the characteristics of dharma (Manusmrti
6.92).
Visheshadharmas are essentially spatiotemporal in nature and include among

others such things as varna dharma (duties of different social sectors), ashrama
dharma (duties of individuals at different stages of their life), raja
dharma (duties of political authority), apaddharma (alternative duties and
exemptions during odd and critical times), etc. This list itself tells us that these
were a few relevant in some space-time frame. The challenges facing us today
may be different and might demand different policies. All these new policies
will find a definite place in the broad phrase of dharma. Even specific concepts
like varna and ashrama can be redefined to suit the times. Such corrections
have been constantly going on in the annals of sanatana dharma. In fact, that is
one of the secrets of its relevance and sublime dynamism.
Without a compassionate understanding and wise execution of

different dharmas coming under the categories of both samanya and vishesha,
none can prescribe anything or describe anything in sanatana dharma. There is
a subhashita (wise saying) in Sanskrit according to which the wicked should
become good and the good should get peace. The peaceful one should get
liberated from the clutches of ignorance, which only makes him wrongly
identified with this ego and the materialistic world and such a liberated soul
should aid others in the path of liberation. Thus, in our cultural context, constant
accountability here and now, verily verifiable by one and all is the essential
qualification of a true dharmic person. Those who are not up to this find no
place in the world of values since they are essentially meant for practice and not
preaching. In the words of Adi Shankara, samanyadharma is not merely a
human-made convenience (purushatantra), but is a self-realized universal
conformity (vastutantra). Values are like music and painting which mean little
when they are described in words. It is only by practice that one derives the
sustained, self-enriching joy that these values bring.
Even samanyadharma, such as truth, non-violence and others must be

understood in the light of sacchidananda and the purusharthas. For example,
truth which normally means verbal sincerity, or non-violence, which normally
means not hurting others can take different connotations in different situations.
A doctor uttering a lie to save his patient from a rude shock or a sincere police
officer uttering a lie to catch hold of a crook who is trying to escape from law or
a doctor operating on a patient shedding his blood or a teacher turning harsh to
teach a lesson to his arrogant student cannot be considered as cases of violation
of truth or non-violence. In all these and such similar cases, we naturally think
about the intentions of the persons and the results of their acts. In this
respect, sanatana dharma upholds the acts of persons who are selfless and self-
realized and try to do the end good even if the chosen means is not "just" due to
the restrictions imposed by situations. Here, one can remember a telling
situation from the Mahabharatha (Karna parva) where Krishna tries to forge
affection between Yudhistira and Arjuna, who were on a row regarding the
issue of maintaining their oaths. Krishna pacifies the two brothers' heated
arguments over the nature of truth and declares that that which is really good at
the cosmic level is the bed rock of it: yad bhutahitamatyantam tat satyamiti
dharana. This should be our real interest in the pursuit of values in general and
fundamental values in particular.
10 Characteristics of Dharma:
There are 10 characteristics of Dharma (virtuous conduct)
1. Patience (dhriti),
2. Forgiveness (kshama),
3. Self-control (dama),
4. Non-theft (asteya),
5. Purity (shauch),
6. Sensory control, (indriya-nigrah),
7. Intellect, (vidya),
8. Knowledge (dhi),
9. Truth (Satya)
10.Non-anger (krodha). (Manu Smriti 6.92)
Those who follow the path of Dharma should cultivate ten characteristics of
dharma within. The first one is dhrti or patience. In the spiritual sphere, if
someone expects immediate results after starting the practice of Tantra, that
would not be realistic. Therefore, be patient. Thus, dhrti is the first characteristic
of dharma.

The second characteristic of dharma is kshama or forgiveness. Each and every
action produces an equal and opposite reaction provided the three relative
factors remain unchanged. But these three factors often change – because of
transformation from one state to another. Suppose someone has started doing
some mischief by hitting you: this action will certainly have a reaction. When
the time comes for you to take revenge, you should not express any reaction
yourself. In this way you will break the continuity of the chain. The point at
which the cycle of action and reaction stops, due to your initiative, is called
forgiveness. This is the second characteristic of dharma.

The third aspect of dharma is damah or control. Damana is the state of
achieving control over internal enemies – that is, debasing propensities. The
fourth is asteya.
Asteya literally means not to steal anything physically or mentally. The fifth
characteristic of dharma is shaocha and this is of two types: external and
internal cleanliness. External cleanliness refers to body, clothes and
surroundings. Internal cleanliness is that of mind.

The sixth feature of dharma is indriyanigraha. In Sanskrit Indra means
‘controller’, ‘headman’ or ‘patriarch’. There are ten indriyas or organs: five
sensory and five motor. As they exercise control over the physical activities,
they are called ‘indra’, meaning “dominating entity”. The subtler mind or atman
is superior to these organs. The indriyas are to be kept in check with your
mental and spiritual power. This is why in dharmic life the control of organs is
considered imperative. In the spiritual sphere one will have to exercise control
over the sensory and motor organs.

The seventh characteristic of dharma is dhi which means ‘benevolent intellect’.
If human intellect is not channelized well it becomes destructive; it corrupts and
exploits society. It may even become a demonic force. Dhi means intellect that
helps regenerate society, which can benefit not only human beings but all
beings.

The eighth characteristic of dharma is vidya meaning ’internal assimilation of
external objectivities’. It is of two types: vidya and avidya. Avidya is mainly
concerned with external life whereas vidya is concerned with internal life.
According to Ananda Marga philosophy, we cannot afford to ignore the external
world, and thus ours is a subjective approach through objective adjustment.
Avidya means ‘modern science’. You should not ignore modern science
because while avidya helps us develop in the physical sphere, vidya, helps one
strive to attain liberation. Vidya and avidya will help human beings achieve
success in material and spiritual spheres.

The ninth characteristic of dharma is satyam or truth and it is to be observed in
your individual and collective lives.
The tenth and final characteristic is akrodha or non-anger, a very subtle
propensity. You should not be misguided or swayed by krodha or anger. Anger
means to remain under the influence of nerve cells and fibres instead of being
influenced by subtler layers of mind. It is therefore very dangerous. You may
show anger to stop unholy activities of sinful people in society. This is called
“sentient anger”. These are the ten characteristics of dharma.

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Concept of Dharma- Vedas and

Dharma is broadly classified into two groups – general or universal

Visheshadharmas are essentially spatiotemporal in nature and include among

Without a compassionate understanding and wise execution of

Even samanyadharma, such as truth, non-violence and others must be

There are 10 characteristics of Dharma (virtuous conduct)

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