Dharma & Ethics

DHARMA, RELIGION & ETHICS
 INTRODUCTION
 MEANING
 DHARMA V/S RELIGION
 CONCEPT OF ETHICS IN HINDUISM
 CONCEPT OF ETHICS IN BUDDHISM
 TEACHINGS OF THE BUDDHA
 CONCEPT OF ETHICS IN JAINISM
 CONCEPT OF ETHICS IN SIKHISM
 ETHICS & MAHABHARATA
INTRODUCTION
 A CONCEPT OF CENTRAL IMPORTANCE IN INDIAN PHILOSOPHY
AND RELIGION
 DHARMA HAS HISTORICALLY DENOTED A VARIETY OF IDEAS,
SUCH AS VEDIC RITUAL, ETHICAL CONDUCT, CASTE RULES, AND
CIVIL & CRIMINAL LAW
 DIFFICULT TO PROVIDE A SINGLE CONCISE DEFINITION FOR
DHARMA, AS THE WORD HAS A LONG AND VARIED HISTORY
AND STRADDLES A COMPLEX SET OF MEANINGS AND
INTERPRETATIONS
 DHARMA DERIVES FROM THE VERBAL ROOT ‘DHRI’, WHICH
SIMPLY MEANS ‘MANNER OF BEING’
……CONTINUED……..
 SINCE THE ERA OF THE VEDAS, DHARMA HAS BEEN
THOUGHT OF AS AN UNCHANGING UNIVERSAL LAW,
SIMILAR TO THE LAWS OF GRAVITY
 AS GRAVITY IS THOUGHT OF AS A UNIVERSAL LAW NO
MATTER WHAT IT IS CALLED IN DIFFERENT LANGUAGES,
DHARMA IS ALSO CONSIDERED A UNIVERSAL LAW NO
MATTER WHAT IT IS CALLED IN DIFFRERENT RELIGIONS
MEANING OF DHARMA
 A DIVINELY INSTITUTED NATURAL ORDER OF THINGS AND
JUSTICE
 SOCIAL HARMONY AND HUMAN HAPPINESS REQUIRE
THAT HUMAN BEINGS DISCERN AND LIVE IN A MANNER
APPROPRIATE TO THE REQUIREMENTS OF THAT ORDER
 BEINGS WHO LIVE IN ACCORDANCE WITH DHARMA
PROCEED MORE QUICKLY TOWARD MOKSHA [PERSONAL
LIBERATION]
 ABOUT THE PATH OF RIGHTEOUSNESS
 DHARMA IS MORAL LAW OF THE WORLD
……CONTINUED……
 ITS NATURAL UNIVERSAL LAWS WHOSE OBSERVANCE ENABLES
HUMANS TO BE CONTENDED AND HAPPY
 TEN RULES OF DHARMA:
 PATIENCE, FORGIVENESS, SELF-CONTRAL, HONESTY, SANCTITY,

CONTROL OF SENSES, REASON, KNOWLEDGE OR LEARNING,
TRUTHFULNESS, ABSENCE OF ANGER
 THE PURPOSE OF DHARMA:
 THE PURPOSE OF DHARMA IS NOT ONLY TO ATTAIN A UNION OF THE

SOUL WITH THE SUPREME REALITY
 IT INTENDS TO SECURE BOTH WORLDLY JOYS AND SUPREME

HAPPINESS
DHARMA V/S RELIGION
 IN MODERN DAY LANGUAGE, DHARMA IS EQUATED,
UNFAIRLY WITH RELIGION
 ‘RELIGION’ IS A WESTERN CONCEPT, THE INDIAN CONCEPT
OF ‘DHARMA’ IS NOT RELIGIOUS
 THE INDIAN RELIGIONS ARE WAYS OF CULTIVATING
DHARMA
 ORGANIZED RELIGION DEMANDS ADHERENCE OF THE
FOLLOWERS TO THE BOOK AND THE PROPHET
 ANYTHING OUTSIDE THE BOUNDARIES OF A FAITH IS
CONSIDERED IRRELIGIOUS
…..CONTINUED……
 IF RELIGION MEANS:
o THE CONDITION OF BELONGING TO A RELIGIOUS
ORDER
o A PARTICULAR RELIGIOUS OR A MONASTIC ORDER
o A PARTICULAR SYSTEM OF A BELIEF IN A
SUPERNATURAL POWER
• THEN, DHARMA HAS NOTHING TO DO WITH
RELIGION
…..CONTINUED…..
 IF RELIGION MEANS BELIEF IN A SUPERHUMAN CONTROLLING
POWER, ENTITLED TO OBEDIENCE, REVERANCE, AND WORSHIP,
THEN, ITS JUST ONE ASPECT OF DHARMA
 DHARMA IS AN ORDERING PRINCIPLE WHICH IS INDEPENDENT OF

ONE’S FAITH OR METHODS OF WORSHIP OR WHAT IS UNDERSTOOD
BY THE TERM ‘RELIGION’
 IT DIFFERS FROM WESTERN RELIGION IN CERTAIN KEY

RESPECTS:
 ITS ORIGIN CAN’T BE TRACED TO A SINGLE PERSON WHO RECEIVED

A DIVINE REVELATION AND BECAME THE FOUNDER OF THE FAITH
…..CONTINUED…..
 IT IS NOT BASED UPON A PARTICULAR BOOK
 IT CAN’T BE DEFINED IN TERMS OF A DOGMA THAT
DISTINGUISHES ITS FOLLOWERS FROM THE REST OF HUMANITY
 IT DOES NOT HAVE AN ESTABLISHED INSTITUTION WITH THE
POWER TO INDUCT OR EXPEL PEOPLE FROM THE FAITH
 A CENTRAL INSTITUTION OR AUTHORITY SUCH AS A CHURCH OR
AN ASSOCIATION DOES NOT CONTROL IT
 IT IS NOT AVERSE TO EXAMINE AND ASSIMILATE
FUNDAMENTALLY DIVERSE THOUGHTS AND BELIEFS INTO ITS
SYSTEM
…..CONTINUED……
 IT HAS BEEN EVOLVING CONTINUOUSLY, THROUGH
INTERNAL REFORMS AND AS A REACTION TO THREATS AND
CHALLENGES
 EVEN THOUGH THERE IS NO CENTRAL AUTHORITY THAT
ENFORCES COHESION AMONG ITS PEOPLE AND LAYS OUT
PLANS FOR THE FUTURE, ITS FUNDAMENTAL CONCEPTS
AND OUTLOOK HAVE PERMEATED ALL SECTIONS OF THE
SOCIETY
CONCEPT OF ETHICS IN HINDUISM
o IN CONTEXT TO HINDUISM, IT REFERS TO ONE’S PERSONAL
OBLIGATIONS, CALLINGS AND DUTIES
o TWO PRINCIPAL IDEALS:
o SOCIAL LIFE SHOULD BE STRUCTURED THROUGH WELL-
DEFINED AND WELL-REGULATED CLASSES [VARNA]
o AN INDIVIDUAL’S LIFE WITHIN A CLASS SYSTEM SHOULD BE
ORGANIZED INTO DEFINED STAGES [BRAHMACHARYA,
GRIHSASTHA, VAANPRASTHA, SANYAASA]
o DHARMA IS ESSENTIAL IN ALL FOUR STAGES

…..CONTINUED…..
 IN VEDAS:
• VERILY, THAT WHICH DHARMA IS TRUTH
• THEREFORE THEY SAY OF A MAN WHO SPEAKS
TRUGH, “HE SPEAKS THE DHARMA”
• OR OF A MAN WHO SPEAKS THE DHARMA, “HE
SPEAKDS THE TRUTH”
• VERILY, BOTH THE THINGS ARE THE SAME
…..CONTINUED…..
 VEDAS:
 SVADHARMA WHICH ARE BASED UPON SATYA, AHIMSA, AND MORAL
VALUES ARE CONSIDERED RIGHTEOUS ACTIONS
 POLITICAL, SOCIAL AND COMMUNITY-RELATED ACTIVITIES, WHICH
ARE BASED UPON UNSELFISHNESS, SATYA, AHIMSA AND MORAL &
ETHICAL VALUES ARE DEFINED AS RIGHT ACTIONS
 ACTIONS THAT ARISE AS A CONSEQUENCE OF ASHRAMA DHARMA
[ONE’S STAGE OF LIFE] ARE CONSIDERED GOOD:
 THE DHARMA OF A STUDENT IS TO ACQUIRE KNOWLEDGE AND
SKILLS
…..CONTINUED…..
 THE DHARMA OF A HOUSEHOLDER IS TO RAISE THE
FAMILY
 THE DHARMA OF A RETIREE IS TO ADVISE AND GUIDE THE
YOUNGER GENERATIONS
 THE ACTIONS THAT ARE ASSOCIATED WITH VARNA
DHARMA [ONE’S PROFESSION] ARE CONSIDERED RIGHT
ACTIONS:
 THE DUTY OF A SOLDIER MAY BE TO TAKE THE LIFE OF AN
ENEMY, WHEREAS THE DUTY OF A DOCTOR IS TO SAVE
THE LIFE, INCLUDING THAT OF AN ENEMY
…..CONTINUED…..
 ACTIONS WHICH ENSURE ADHERENCE TO THE LAWS OF
THE LAND ARE RIGHTEOUS ACTIONS:
 IF THE LAWS ARE UNJUST, THEY MUST BE CHANGED
THROUGH DEMOCRATIC MEANS AND NON-VIOLENCE
 IN THE EVENT OF A CONFLICT BETWEEN INDIVIDUAL
AND SOCIAL DHARMA, THE SOCIAL DHARMA TAKES
PRECEDENCE
CONCEPT OF ETHICS IN BUDDHISM
 DHARMA OFTEN MEANS THE BODY OF TEACHINGS
EXPOUNDED BY THE BUDDHA
 THE STATUS OF DHARMA IS REGARDED VARIABLY BY
DIFFERENT BUDDHIS TRADITIONS
 IT REFERS TO THE LATER TRADITIONS OF
INTERPRETATION AND ADDITION THAT THE VARIOUS
SCHOOLS OF BUDDHISM HAVE DEVELOPED TO HELP
EXPLAIN AND TO EXPAND UPON THE TEACHINGS OF
BUDDHA
…..CONTINUED…..
 ITS ONE OF THREE JEWELS OF BUDDHISM:

 BUDDHA : MIND’S PERFECTION OF
ENLIGHTENMENT
 DHARMA : THE TEACHINGS AND THE METHODS
OF THE BUDDHA
 SANGHA: THOSE AWAKENED BEINGS WHO
PROVIDE GUIDANCE AND SUPPORT TO
FOLLOWERS OF THE BUDDHA
THE TEACHINGS OF THE BUDDHA
 THE DHARMA IS NOT A SPECULATIVE PHILOSOPHY, BUT IS THE
UNIVERSAL LAW FOUND THROUGH ENLIGHTENMENT
 THE DHARMA CAN BE TESTED BY PRACTICE, AND THEREFORE, HE

WHO FOLLOWS IT WILL SEE THE RESULT BY HIMSELF THROUGH HIS
OWN EXPERIENCE
 THE DHARMA IS ABLE TO BESTOW TIMELESS AND IMMEDIATE

RESULTS HERE AND NOW
 THE DHARMA WELCOMES ALL BEINGS TO PUT IT TO THE TEST
 THE DHARMA IS CAPABLE OF BEING ENTERED UPON AND

THEREFORE IT IS WORTHY TO BE FOLLOWED AS A PART OF ONE’S
LIFE
…..CONTINUED…..
 THE DHARMA MAY BE PERFECTLY REALIZED ONLY BY THE
NOBLE DISCIPLES
 KNOWING THESE ATTRIBUTES, BUDDHISTS HOLD THAT THEY

WILL ATTAIN THE GREATEST PEACE AND HAPPINESS
THROUGH THE PRACTICE OF DHARMA
 IT WAS INFINITE AND SPANNED BOTH THE MATERIAL AND

SPIRITUAL WORLD
 IT COULD BE THOUGHT OF AS THE MENTAL SENSE, LIKE, EYE

HAS SIGHT, THE EAR HAS SOUND, AND THE NOSE HAS SMELL,
THE MIND HAS DHARMA
…..CONTINUED…..
 ITS CARRIER OF GOODNESS AND WHOLESOMENESS
 IT’S A KIND OF EVERY PERSON’S DUTY TO CARRY OUT
HIS/HER RESPONSIBILITIES
 IT’S A PERMANENT UNIVERSAL TRUTH, INCLUDING THE
LAWS OF NATURE AND THE NATURE OF LAWS
CONCEPT OF ETHICS IN JAINISM
 DHARMA IS NATURAL
 THE DHARMA IS THTE NATURE OF AN OBJECT
 IT IS NATURE OF THE SOUL TO BE FREE, THUS FOR THE SOUL,

THE DHARMA IS ‘PARALAUKIKA’, BEYOND WORLDLY
 HOWEVER, NATURE OF THE BODY IS TO SEEK SELF-

PRESERVATION AND BE ENGAGED IN PLEASURES
 BECAUSE OF THE DIFFERENCE IN PRACTICE, DHARMA IS OF

TWO KINDS:
 FOR THE HOUSEHOLDERS
 FOR THE MONKS

…..CONTINUED…..
 THE ORDINARY DHARMA OF THE

HOUSEHOLDER SHOULD BE CARRIED OUT
ACCORDING TO TRADITION, SUCH THAT IT IS
NOT OBJECTIONABLE
CONCEPT OF ETHICS IN SIKHISM
 FOR SIKHS, THE WORD DHARMA MEANS THE ‘PATH OF
RIGHTEOUSNESS’
 SIKH DHARMA IS A DISTINCT RELIGION REVEALED THROUDH THE

TEACHINGS OF TEN GURUS WHO ARE ACCEPTED BY THE
FOLLOWERS AS IF THEY WERE SPIRITUALLY THE SAME
 THE GURUS ARE CONSIDERED ‘THE DIVINE LIGHT’ AND THEY

CONVEYED GURBANI IN THE FORM OF THE GURU GRANTH SAHIB
TO THE WORLD
 THE PRINCIPAL SIKH BELIEF LAYS STRESS ON ONE’S ACTIONS AND

DEEDS RATHER THAN RELIGIOUS LABELS, RITUALS OR OUTWARD
APPEARANCE OR SIGNS
…..CONTINUED…..
 GURU GRANTH SAHIB LAYS DOWN THE FOUNDATION
OF THIS ‘RIGHTEOUS PATH’ AND VARIOUS SALIENT
POINTS ARE FOUND:
 SIKH IS BOUND BY DHARMA
 SIKHS ARE RECORDED
 DHARMA IS ADMINISTERED BY GOD
 THE SCRIPTURES FURTHER OUTLINE HOW THE JUDGE
OF DHARMA ADMINSTERS JUSTICE DEPENDING ON
THE WAY THAT ONE HAS CONDUCTED LIFE ON EARTH
ETHICS & MAHABHARATA
 MAHABHARATA IS AN EPIC WHICH IS ACCLAIMED AS THE
MANAVA KARTAVYA SASTRA [CODE OF DUTIES OF HUMAN
BEINGS]
 BHISHMA WHO HAD MASTERED THE KNOWLEDGE OF

DHARMA HAD STATED DHARMA AS:
 DHARMA SUSTAINS THE SOCIETY
 DHARMA MAINTAINS THE SOCIAL ORDER
 DHARMA ENSURES WELL BEING AND PROGRESS OF HUMANITY
 DHARMA IS SURELY THAT WHICH FULFILS THESE OBJECTIVES

…..CONTINUED…..
 BHISHMA FURTHER SAYS TO YUDHISHTHRA:
 WHATEVER CREATES CONFLICT IS ADHARMA, AND
WHATEVER PUTS AN END TO CONFLICT, AND BRINGS ABOUT
UNITY & HARMONY IS DHARMA
 ANYTHING THAT HELPS TO UNITE ALL AND DEVELOP PURE
DIVINE LOVE AND UNIVERSAL BROTHERHOOD IS DHARMA
 ANYTHING THAT CREATES DISCORD, SPLIT AND
DISHARMONY AND FOMENTS HATRED, IS ADHARMA
 DHARMA IS THE CEMENTER AND SUSTAINER OF SOCIAL LIFE
…..CONTINUED…..
 IF YOU TRANSGRESS IT, IT WILL KILL YOU

 IF YOU PROTECT IT, IT WILL PROTECT YOU
 IT IS YOUR SOLE COMPANION AFTER DEATH
 IT IS THE SOLE REFUGE OF HUMANITY
…..CONTINUED…..
 DHARMA IS :
 WE OUGHT TO DO THE RIGHT THING, AT THE RIGHT TIME, IN THE RIGHT
WAY, AND FOR THE RIGHT REASON
 BY THIS WE ATTAIN BALANCE WITHIN OUR OWN WELFARE AS WELL AS THE
WELFARE OF SOCIETY
 A YOGI WAS PERFORMING HIS REGULAR ROUTINE OF TAKING A BATH IN
THE RIVER. HE NOTICED A FALLEN SCORPION IN THE WATER, HE
IMMEDIATELY PICKED UP THE SCORPION. INSPITE OF THE INTENSE PAIN
OF THE SCORPION STING RACING THROUGH HIS VEINS, HE WADED
THROUGH THE WATER TOWARDS THE SHORE, AND RESCUED THE
SCORPION.
…..CONTINUED…..
 HIS FOLLOWERS WERE WATCHING HIM AND WERE
SURPRISED AT THE DETERMINATION OF THE YOGI TO
HELP THE SCORPION. THEY COULD SEE A SMILE OF
CONTENT ON HIS FACE. ONE OF THE FOLLOWER ASKED
HIM HOW HE COULD GIVE SMILE AFTER ALMOST BEING
KILLED BY THE VERY SCORPION HE HAD RESCUED. THE
YOGI RESPONDED THAT THE SCORPION WAS FOLLOWING
ITS DHARMA, WHICH IS TO STING; AND HE WAS DOING
HIS DHARMA OF SAVING THE LIFE OF THE SCORPION
…..CONTINUED…..
 EIGHTFOLD PATH OF DHARMA:

 WORSHIP, STUDY, CHARITY, AUSTERITY, TRUTH,
FORGIVENESS, COMPASSION AND FREEDOM
FROM GREED
 THE FIRST FOUR CAN ALSO BE PERFORMED BY A
HYPOCRITE, BUT THE LAST FOUR CAN ONLY
EXIST IN A GREAT SOUL
 THE ESSENCE AND PURPOSE OF DHARMA

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DHARMA, RELIGION & ETHICS

 TEN RULES OF DHARMA:

 PATIENCE, FORGIVENESS, SELF-CONTRAL, HONESTY, SANCTITY,

 THE PURPOSE OF DHARMA:

 THE PURPOSE OF DHARMA IS NOT ONLY TO ATTAIN A UNION OF THE

 IT INTENDS TO SECURE BOTH WORLDLY JOYS AND SUPREME

 DHARMA IS AN ORDERING PRINCIPLE WHICH IS INDEPENDENT OF

 IT DIFFERS FROM WESTERN RELIGION IN CERTAIN KEY

 ITS ORIGIN CAN’T BE TRACED TO A SINGLE PERSON WHO RECEIVED

OBLIGATIONS, CALLINGS AND DUTIES

o TWO PRINCIPAL IDEALS:

o SOCIAL LIFE SHOULD BE STRUCTURED THROUGH WELL-

DEFINED AND WELL-REGULATED CLASSES [VARNA]

o AN INDIVIDUAL’S LIFE WITHIN A CLASS SYSTEM SHOULD BE

ORGANIZED INTO DEFINED STAGES [BRAHMACHARYA,

GRIHSASTHA, VAANPRASTHA, SANYAASA]

o DHARMA IS ESSENTIAL IN ALL FOUR STAGES

 SVADHARMA WHICH ARE BASED UPON SATYA, AHIMSA, AND MORAL

VALUES ARE CONSIDERED RIGHTEOUS ACTIONS

 POLITICAL, SOCIAL AND COMMUNITY-RELATED ACTIVITIES, WHICH

ARE BASED UPON UNSELFISHNESS, SATYA, AHIMSA AND MORAL &

ETHICAL VALUES ARE DEFINED AS RIGHT ACTIONS

 ACTIONS THAT ARISE AS A CONSEQUENCE OF ASHRAMA DHARMA

[ONE’S STAGE OF LIFE] ARE CONSIDERED GOOD:

 THE DHARMA OF A STUDENT IS TO ACQUIRE KNOWLEDGE AND

 ITS ONE OF THREE JEWELS OF BUDDHISM:

 THE DHARMA CAN BE TESTED BY PRACTICE, AND THEREFORE, HE

 THE DHARMA IS ABLE TO BESTOW TIMELESS AND IMMEDIATE

 THE DHARMA WELCOMES ALL BEINGS TO PUT IT TO THE TEST

 THE DHARMA IS CAPABLE OF BEING ENTERED UPON AND

 KNOWING THESE ATTRIBUTES, BUDDHISTS HOLD THAT THEY

 IT WAS INFINITE AND SPANNED BOTH THE MATERIAL AND

 IT COULD BE THOUGHT OF AS THE MENTAL SENSE, LIKE, EYE

 THE DHARMA IS THTE NATURE OF AN OBJECT

 IT IS NATURE OF THE SOUL TO BE FREE, THUS FOR THE SOUL,

 HOWEVER, NATURE OF THE BODY IS TO SEEK SELF-

 BECAUSE OF THE DIFFERENCE IN PRACTICE, DHARMA IS OF

 FOR THE HOUSEHOLDERS

 FOR THE MONKS

 THE ORDINARY DHARMA OF THE

 SIKH DHARMA IS A DISTINCT RELIGION REVEALED THROUDH THE

 THE GURUS ARE CONSIDERED ‘THE DIVINE LIGHT’ AND THEY

 THE PRINCIPAL SIKH BELIEF LAYS STRESS ON ONE’S ACTIONS AND

 BHISHMA WHO HAD MASTERED THE KNOWLEDGE OF

 DHARMA SUSTAINS THE SOCIETY

 DHARMA MAINTAINS THE SOCIAL ORDER

 DHARMA ENSURES WELL BEING AND PROGRESS OF HUMANITY

 DHARMA IS SURELY THAT WHICH FULFILS THESE OBJECTIVES

 IF YOU TRANSGRESS IT, IT WILL KILL YOU

 WE OUGHT TO DO THE RIGHT THING, AT THE RIGHT TIME, IN THE RIGHT

WAY, AND FOR THE RIGHT REASON

 BY THIS WE ATTAIN BALANCE WITHIN OUR OWN WELFARE AS WELL AS THE

 A YOGI WAS PERFORMING HIS REGULAR ROUTINE OF TAKING A BATH IN

THE RIVER. HE NOTICED A FALLEN SCORPION IN THE WATER, HE

IMMEDIATELY PICKED UP THE SCORPION. INSPITE OF THE INTENSE PAIN

OF THE SCORPION STING RACING THROUGH HIS VEINS, HE WADED

THROUGH THE WATER TOWARDS THE SHORE, AND RESCUED THE

 EIGHTFOLD PATH OF DHARMA:

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