What is dharma in ancient india. Dharma - the eternal path of a living being

Most often this concept is used in the meaning of "religion". Refusal to follow religion and worldly duty is adharma and leads to moral decline and spiritual degradation (the exception here is the rejection of worldly religion for the sake of following the highest duty - eternal service to God).

Impeccable adherence to dharma implies concentration on the highest truth and aspiration to it. Adherence to dharma is expressed in the correct behavior in the world, which is in accordance with the laws of the universe.

Dharma is one of the four worldly goals human life(purushartha) - along with kama (satisfaction of the senses), artha (striving for material prosperity) and moksha (liberation from the mortal world of rebirth), - which is achieved by a person in following the system of varnashrama-dharma. The fifth, highest goal of life - prema (love for the Supreme) - is acquired outside the Vedic varnasrama-dharma within the framework of bhagavata-dharma, eternal and unalloyed service to God.

Srila Bhaktisiddhanta Sarasvati Thakura proclaimed the daiva-varnasrama-dharma (God-centered social and social system) as the perfect and most favorable system of human society for gaining love for God, in which human relationships are built on the basis of devotion and service to the Supreme. But even if this is not feasible on the scale of an entire organized society, serving God out of love is the highest and only true dharma - jiva-dharma, the eternal religion of every soul.

Take care of dharma, and dharma will take care of you (excerpt from a lecture)

There was one great yogi like Vishwamitra who fell victim to lust. And this Vishwamitra, he was a kshatriya, a warrior, and somehow he quarreled with one brahmin, his name was Vasisthi Muni. And, in general, there was a quarrel between them, and he, like a warrior, decided to kill him, a brahmin, just so angry. It is said, kshatriyas, they are in the mode of passion and therefore they can be angry, and when they are angry, all the military art immediately comes out for them. And he decided to disturb the brahmana and Vasistha Muni deflected all his blows, all his siddhis. The kshatriyas had all sorts of mystical perfections, and he is calmly so without any, and when he is exhausted, he says:

- How is that?
He says:
“Don’t you know that brahmins are more powerful than warriors?” And he became so envious and wanted to become a Brahmin, went to the Himalayas and began to perform such severe repentance, and he achieved, accumulated such perfections of great strength, great strength, brahma-tejasa is called, he accumulated this energy, which, they say, he could create planetary systems himself and support planets, create planets and support, populate them with living beings and support everything. I mean, almost, you know, it's unthinkable right now, like God. And, it is said, all the demigods became afraid of him. That is, but he was a man, as we, Manushya, belonged to the category of Manushya. He was not a demigod, and he is not a demigod. And so he somehow sat on a peak in the Himalayas, and decided to go to another place, go down lower. I went down lower, saw a good tree, sat down under this tree and began to meditate, in the lotus position and began to meditate further, and then a crane flew from above to the tree and sat at the top. And the crane wanted to relieve himself, and the crane looked like that, some one is sitting there, the crane does not care that he is a great yogi there, the cranes do not understand this. The cranes don't understand that we are so advanced that you can't do that to us.. [laughs] And the crane, he aimed so hard, he was even interested, turned around and did his duty, and right on the sahasrara chakra. [laughs] And Vishwamitra, he opened his eye, and he was so angry brrr… started to rise. He was so, and so much anger ... because his heart was a warrior after all, he accumulated such brahminical strength, but his heart remained the heart of a warrior, and he became angry and looked at this crane so sharply, and lightning jumped out of his eyes - he had such was mystical perfection. And this crane, even before reaching the ground, turned into ashes, just such ashes.

And the demigods from heaven saw other living beings, and everyone had such a fear. They think: “My God, wow, he does not control his anger, an innocent bird, you need to write to Greenpeace! [laughs] I burned the bird with my brahma-tejas. And at once the glory spread in the three worlds: beware of Vishwamitra. Vishwamitra is like that, if there, God forbid, someone poops on the sahasrara chakra, nasahasrara nasahasrarit everything ... [laughs], death. And he was taken out of meditation, and he was already so angry, he went to the village to collect donations. And he was a brahmin. And Brahma, they say, when he already intimidated everyone there, in the Himalayas, the demigods turned to Brahma, the controlling deity of our universe, and said: “Please, you somehow pacify him, he generally behaves like this here, very ugly, we we are already afraid of him, he creates planets here, such a mess in the universe begins because of him.

And Brahma appeared in front of him, and Vishwamitra said in front of him: “Well, am I a Brahmin?” And Brahma says: "Brahman, brahman, everything, brahman, I declare that you are a brahman, everything, I dedicate, you are now a brahman, now everything." He says:
How will everyone know?
“I’ll tell everyone now, just calm down, you’re a Brahmin, everything, everything. And remember the qualities of a brahman: humility, everything.
He said:
- Well, I'm humble. I am humble. I am humble. I am a humble brahmin. [laugh]
And he was so pleased, satisfied, he went to collect alms, and knocked on one house, and a woman came out, and so she opened the door, she looks at him and he looks at her like that.
He says:
“Dear woman, could you give something to the humble brahmin?” [laugh]
And the woman looked at him like that, and said:
— Now, brahmin, now, now.
The door is closed, he stands near the door. But a brahmin should not enter, he was a hermit, he should not enter a dwelling, there is a woman, it is not allowed, the ashram. And she began to collect rice in a pot, and then her husband said: "I want to eat." She:
“Sir, I understand.
The pot puts it down and starts peeling the vegetables… [laughs]

The humble brahmin stands. An hour or two and thinks to himself: “Well. I will stand, that's how much is destined, so much I will stand. But he thinks to himself: “The austerity of the wealth of a Brahmin. But if she comes out… [laughs] she will learn how to mock a humble brahmin.” And the woman cleaned the vegetables, began to cook, sings a song. The husband looks at her, admires, thinks: "What a good wife I have." Immediately, at the first order, some kind of pot, maybe someone came there. Oh, what a wife And Vishwamitra is standing and everything is accumulating with every minute, accumulating, accumulating. He already thought about this stork, everything that there is a stork, now this mataji, he thinks: “This woman, she also dishonored my sahasrara chakra.” And she covered her husband, and the husband began to eat, and she stood, took a fan and fanned it. And my husband eats so slowly. "Don't rush, dear." And he stands, Vishwamitra. He ate, that's it, she cleaned up, and she was a Vedic woman, washed the dishes. The husband ate well, says: "I'll probably lie down."
She says, "Of course, sir."
He lay down, and she began to massage his feet.

So good, he ate, his wife is so cool, she massages her feet and he dozed off a little, and the flies once, and she thinks: “What is it, the master is sleeping and the flies ...” And she began to drive away the flies. Another hour or two passed. Vishwamitra is already standing there, the great yogi who creates the planets, some woman treated him like that! He is standing, well, that's it, everyone has already gathered in the sky, everyone is already there spectators in the stands, [laughing] everyone is watching, well, everything that will happen now! She drove away, her husband woke up. She says, "Honey, can I mind my own business now?" He says, "Of course." And she went to this pot once, it turns out that it is already dark on the street and Vishwamitra is standing, his head lowered down. As soon as the door creaked, everything immediately began to rise in him, all this tejas. And she hands it to him, he doesn't take it. She put it, so she got up, she also put her hands, and so she stands looking at him. He raised his head to her as well. And no sparks even fell. She looks at him, says: “What are you doing?” Vishwamitra himself so once, so once, he closed his eyes, what is it, he thinks. Once, I found energies there, again concentrated them, began to raise, raise, raise, raise, everything, everything, everything, twisted, again once again at her. She says: “So I know you. Are you Vishwamitra? And he was already taken aback, he says: "Yes, yes, I am Vishwamitra."

Can't figure out what's going on. She says: “Duck, you burned this stork, I know what you are looking at.” He says: “Come on, come on, wait, don’t leave, [laugh] once, again at her. She says: “Why are you staring at me all the time? Like a brahmin, a poor woman, you behave like that. And he’s all here: “The siddhis disappeared, he meditated so much, he created the planets, what happened?” And she says to him: “What, you want to burn me? Will not work. I strictly followed according to the Shastras. The Lord is behind me, and none of your abilities will work either for me, or for my husband, or for my house. You will not do anything, because I am protected by dharma, religion, I acted strictly according to religion. The husband is higher than God, and you are some kind of sadhu who burns these storks there.” And she said to him: “Dear sage, although it is not proper for a woman to teach a sadhu, I will tell you, I will remind you, you apparently forgot. Dharma rakshasi rakshati. Take care of dharma and dharma will take care of you. Follow dharma and dharma will always protect. You better go to Medina right along with this pot, a humble Brahmin lives there, learn humility from him. Vishwamitra took the pot and thought, “Truly, a wonderful woman. She follows her dharma so strictly, great wife." And he said: “I want to bow to you and brought my bows to her. You taught me so well. Fact: whoever fulfills the dharma, no one will do anything to him. You are so protective of your family." And he went to Medina, and on the way he kept thinking about this phase: dharma rakshasi rakshati. Take care of dharma and dharma will take care of you.

Translated from Sanskrit, the word "dharma" means "destination""life purpose". The law of Dharma states that we get manifestation in a physical body in order to realize this plan. The field of pure potentiality is Divine in its essence, and the Divine assumes a human form in order to fulfill its purpose. According to this law, you have a unique talent and a unique way of expressing it.

There is something that you can do better than anyone else in this world - and each unique talent and unique expression of that talent also has its own unique needs. When these needs are combined with the creative expression of your talent, it serves as the spark that creates abundance. The expression of your talents in satisfying needs creates unlimited wealth and abundance.

If you could be a child again and start your life over with these ideas, you would see the impact they have on your life.

I really do this with my kids. I remind them again and again that there is a reason why they are here, and they must discover that reason for themselves. They have been hearing it since the age of four. Around this age, I taught them how to meditate, and I told them:

“I don't want you to ever worry about how to build your life. If you can't build your life when you grow up, I'll support you, so don't worry about it. I don't want you to focus on your success in school. I don't want you to focus on getting the best grades or getting into the best colleges. I want you to focus on the question of how you can serve humanity and ask yourself what your unique talents are. Because each of you has a unique talent that no one else has, and a special way of expressing that talent that no one else has."

As a result, they attended the best schools, got the best grades, and, even in college, they were different from everyone else in that they were financially independent because they focused on what they were here to give. This is the Law of Dharma.

The Law of Dharma has three components

First claims that each of us is here in order to discover our true Self, to make sure for ourselves that our true Self is spiritual, that in essence we are spiritual beings manifested in physical form. We are not human beings having a spiritual experience from time to time - quite the contrary: we are spiritual beings having a human experience from time to time.

Each of us is here to discover our higher or spiritual selves. This is the first expression of the Law of Dharma. We must discover that within each of us lives in an embryonic state a god or goddess who wants to be born in order to express our divine essence.

Second part of the Law of Dharma is the expression of our unique talents.

The Law of Dharma states that every human being has a unique talent. You have a talent that is unique in its expression, so unique that there is no other person on this planet with the same talent or the same expression of that talent. This means that there is only one thing and only one way to do it better that you can do better than anyone on this planet. When you do this one thing, you lose track of time. When you express this unique talent that you have—and often more than one unique talent—the expression of that talent plunges you into a timeless awareness.

Third part of the Law of Dharma is service to humanity.

It means serving your fellow human beings by continually asking yourself, “How can I be of service? How can I help all those with whom I come into contact?” When you combine the ability to express your unique talent with service to humanity, you fully utilize the Law of Dharma.

And when you take into account the experience of your own spirituality, the field of pure potentiality, you cannot help but gain access to full abundance, because this is the real way to achieve abundance.

This is not temporary abundance. It is permanent because of your unique talent, your way of expressing it, and your service and dedication to your fellow beings that you have come to by asking yourself the question, "How can I be of service?" instead of asking “What will it give me?”.

The question "What will it give me?" refers to the internal dialogue that the ego has. The question "How can I be of service?" is the inner dialogue of the spirit. Spirit is that area of your awareness where you feel your universality.

By simply shifting your internal dialogue away from the question, "What will it give me?" to the question "How can I be useful?" you automatically go beyond the ego and enter the realm of the spirit.

The best way to enter the realm of the spirit during meditation is to simply shift the internal dialogue to the question “How can I be useful?” will give you access to the spirit, to that area of your awareness where you feel your universality.

If you want to make the most of the Dharma Law, you need to make several commitments.

First commitment:

Through spiritual practice, I will search for my higher self, which is beyond my ego.

Second commitment:

I will discover my unique talents and, having discovered them, I will experience pleasure, because the process of pleasure begins when I enter into infinite awareness. That is, when I am in a state of bliss.

Third commitment:

I will ask myself the question of how best to serve humanity. Having received the answer to this question, I will apply it in practice. I will use my unique talents to serve my fellowmen—I will align my desires with their needs in order to help and serve others.

Sit down and write down all possible answers to the following two questions:

If money didn't bother you anymore, and you owned all the time and all the money in the world, what would you do?

If you continued to do what you are doing now, then you are in the Dharma, because you are passionate about what you are doing - you are expressing your unique talent.

And then answer the question:

How can I best serve mankind?

After answering this question, put your answer into practice.

Reveal your divinity find your unique talent and you can create any wealth you want.

When your creative expression meets the needs of your fellowmen, wealth spontaneously changes from the unmanifest into the manifest, from the realm of the spirit into the world of form. You begin to perceive your life as a wonderful expression of the Divine - not occasionally, but always. And you will know the true joy and the true meaning of success - the ecstasy and triumph of your spirit.

Applying the Law of "Dharma" or Destiny

I want to make the Law of Dharma work by making a commitment to take the following steps:

From now on, I will lovingly nourish the god (or goddess) who lives in an embryonic state in the depths of my soul. I will direct my attention to the spirit within me that animates my body and my mind. I am aware of this deep peace in my heart. I will bring the consciousness of the infinite, eternal Being into the limited time
I will make a list of my unique talents. Then I will make a list of all the things I love to do and what my unique talents are. When I express my unique talent and use it to serve humanity, I lose track of time and create abundance in my life and the lives of others.
I will ask myself two questions daily: How can I serve? and “What can I do for you?”. The answers to these questions will enable me to help and serve all people with love.

In Indian national philosophy concept dharma explain as a set of foundations, rules, dogmas that allow you to find your right path and live in harmony with the outside world and the universe.

This is a kind of code of moral principles, based on which you can achieve perfection. The main goal of dharma is to connect the soul with real life, but at the same time, reality must correspond to some ideal world.

The concept of dharma

In Buddhist philosophy, the word dharma is used in several meanings: it is the law, and the state of the soul, and the ability to live by the rules, and the only true understanding of the essence of human existence on earth.

The main thing in dharma is that it teaches a person the rules of behavior and communication with all other people, and besides this

Fulfill your mission, which was granted by the Universe,
Raise your moral potential
Strictly follow the moral principles of society,
Cultivate and change your inner self,
Reach an understanding of God and his essence.

Dharma teaches a person how to comprehend a religious teaching during life, which is otherwise comprehended only by the elect. Hinduism teaches that there are four aspects to a righteous life:

Abstinence,
Purity,
Sympathy and understanding
Righteousness.

And it is dharma that teaches how to achieve the unity of the physical body and soul and achieve a balance between earth and sky, spirit and flesh, transience and eternity.

Dharma in Buddhism

In various religious teachings, dharma is explained differently. Buddhists identify dharma with the highest understanding of the teachings of the Buddha (the Enlightened One). It is believed that the Great Buddha sees each person in his own incarnation as the only unique entity, therefore, dharma cannot be common, the same for everyone.

This moral law which everyone understands in their own way and strives to fulfill it. That is, in Buddhism, dharma is both the main moral law of human existence in society, and the sacred stream of consciousness radiated by the Universe.

Dharma in Hinduism

The concept of dharma is first encountered in ancient written sources and is interpreted there as the ability to sympathize and compassion for others.

Then in Hinduism this concept was expanded and now it means

Code of moral laws, striving for the implementation of which, one can achieve nirvana,
Basic moral dogmas and inner self-discipline,
The pillar of faith is everything that was created by God to facilitate the believers of his teachings.

In Hinduism, the doctrine of dharma within the family enjoys special honor. . It is believed that if family life a person builds according to the laws of dharma, then he especially pleases God and can count on his favor.

For a woman, it is, first of all, to serve the desires of her husband, to be faithful and devoted, to respect and honor all the relatives of her husband, to follow her husband wherever he goes and always honor him equally with God.

For a man, it is to protect his woman under any circumstances and to the last breath, to be physically faithful, to lead his wife and children and provide them with the necessary standard of living.

Dharma in astrology

With the advent of astrology, the doctrine of dharma was replenished with new knowledge. The science of the influence of stars on the fate of a person believes that the houses of dharma have numbers 1,5,9 - the best houses that have the most positive impact on the formation of a person's character.

If it is these houses that are strong in the horoscope, then this person is both wise and pious, and endowed with all sorts of virtues. They indicate how much piety an individual has. And the main goal of every person, starting from birth, is to follow the path determined by dharma and help him in these five truths:

Religious teaching and philosophical knowledge,
law of justice
Ability to endure pain patiently
Devotion to duty and God,
Love for God and people.

In total, there are five rules of dharma, which are considered the main ethical laws of behavior:

Do not harm any living being
Do not desire someone else's property, and do not take what does not belong to you,
Correctly distribute your income, do not appropriate someone else's work,
Never tell lies, avoid envy, anger, aggression,
Be moderate in eating and drinking, do not use alcoholic beverages, as they darken the mind and confuse the consciousness.

Some Buddhists interpret this principle as total abstinence from alcohol and a call for reasonable moderation in food consumption.

How to realize your dharma?

Nowadays, there are many adherents of ancient oriental teachings, so the question arises more and more often: how to correctly define your dharma? The Vedas answer this, that in this matter the main thing is to look inside yourself, determine your life priorities, and you can do this strictly on your own. In addition, the Vedas name five dharmic types:

The teacher who carries the fire of knowledge is scientists, teachers, priests and doctors. They know how to understand and sympathize, reach for knowledge and can restrain their passions.
A warrior is a defender of the weak, these are military personnel, politicians, diplomats, lawyers. They are bold and determined and can react quickly in difficult situations.
The merchant who creates the foundation of prosperity is entrepreneurs, managers, businessmen. They are energetic, have great vitality, enterprising.
The worker who creates material wealth is artisans and tillers. They are devoted to their work, obedient, kind and faithful.
A free person striving for freedom and will - these are leaders who know how to lead people. They are selfless, romantic, have a sense of empathy and dream of will and freedom.

You can try these types on yourself and determine your type of dharma.

Meaning of the wheel of dharma

One of the earliest images inscribed in holy book The Vedas are the wheel of dharma. In Hinduism, this image personifies the protection and divine support of a person among the earthly elements, and in Buddhism it is a symbol of the Buddha and his wisdom.

The constant movement of the wheel of dharma means that the teaching of the Buddha is valid even thousands of years after his death, it is eternal and constant and always finds its followers.

The wheel consists of three parts: hub, rim and spokes (from 5 to 8), and each part highlights its own aspect of the Buddha's teachings: ethics, morality and the ability to concentrate on oneself and the universe.

The eight spokes in the wheel represent the Blessed Eightfold Path buddha

Ability to see and draw conclusions
The ability to reflect on what one sees
Express your thoughts accurately and accurately
Do only the right things
Follow your chosen path
Go in the right direction
Understand your mission on earth
improve your inner self.

And the hub - the center of the wheel symbolizes the general law of morality, which is necessary for fulfillment for all, without exception, living on earth.

The rim represents the eternal rotation of the wheel, the constant movement of life. Sometimes he is depicted with a thousand spokes, which demonstrate to the whole world the thousand deeds of the Buddha.

It is believed that the great Buddha made with his own hands three turns of the wheel of dharma, i.e. gave three large series of lectures on his teachings:

At the first turn, the Buddha taught four noble truths and the laws of Karma, the law of universal justice and retribution.
The second turn revealed the law of interpenetration and interdependence of everything and everyone in the world.
The third turn of the wheel revealed the concept of universal enlightenment, that is, in every living being there is a piece of the Buddha, which you need to strive to find in the process of self-improvement.

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DHARMA(Skt. dharma, Pali dhamma) is one of the most important concepts of all Indian thought, unambiguously untranslatable into European languages due to its fundamental ambiguity, but in itself general view meaning "order", "paradigm", "norm" of the existence and development of both the cosmos and society; regulative spiritual, social and moral "law". The scope of the concept of "dharma" includes, therefore, the meanings of "religion", and "rights", and "morals". In the system of goals of human existence ( purusartha ) following the dharma is one of the four main tasks-orientations, the other three are “coordinated” in the perspective of dharma. Among the concepts closest to dharma, one can single out “truth” (satya), “merit” (punya), “good” (shreyas); its antonym is adharma . The origins of the concept of dharma go back to the Rigveda (cf. dharman), namely to the concept of “rita” (literally – set in motion), meaning the order and regulation of the universe, “guardianized”, in turn, by the deities Mitra and Varuna. In the Brihadaranyaka Upanishad, dharma is the essence of royal power, the highest principle, identical with truth or cognitive and moral truth (I.4.14; II.5.11). The Chandogya Upanishad distinguishes three "branches" of dharma, which means "duty": sacrifice, study of the Vedas, alms; asceticism; discipleship and austerity (II.23.1). In the Taittiriya Upanishad, dharma is compared with truth and goodness, and this is all the more important because the corresponding passage models the "root" concepts of Brahmanism (I.11).

Dharma becomes central concept Buddhism . In the Pali texts, dharma is one of the "three treasures" (triratna) of Buddhism, along with the Buddha and the community, and corresponds to Buddhist teaching as such. At the same time, dharma is the innermost part of this teaching, for example. the formula for the stage origin of the states of an individual ( pratitya-samutpada ). Dharma is identical and four noble truths Buddhas about suffering. Therefore, dharma is the whole practical aspect of Buddhism, including the three main components of wisdom (panna), moral behavior (strength) and meditation (jhana). Buddhist texts distinguish between dhamma (singular) - righteousness in general and dhamma (plural) - moral experiences and situations (Theragatha, Art. 30, cf. 304, etc.). Dharma in the edicts of Ashoka is close to the concept of natural morality. Buddhaghosa, in his commentaries on the Dighanikaya (I.99) and the Dhammapada (I.22), includes in the meaning of dharma also the collection of Buddhist texts, the cosmic law, and the whole preaching of the doctrine.

Fundamentals of interpreting dharma as a basic category Hinduism were laid already in the era of the Buddha - in the middle. 1st millennium BC in texts that were called dharmasutras, containing the rules of an individual's behavior depending on his being at a particular stage of life (ashrams of a student, householder, forest hermit, ascetic). Along with this "vertical" scheme, the compilers of the dharmasutras also developed a "horizontal" one - duties in accordance with the Varna (Brahmins, Kshatriyas, Vaishyas, Shudras). Therefore, in these monuments and the following dharmasha-fear, dharma corresponds to varnaashrama-dharma. The “vertical” and “horizontal” sections of dharma are combined into svadharma (literally, one’s own dharma). In the Bhagavad Gita, the appeal to svadharma becomes decisive: “better is one’s own dharma poorly performed than someone else’s well performed” (III.35, cf. XVIII.45, etc.). Already in the era of the "Laws of Manu" (1-2 centuries), the question of the sources of knowledge about the dharma arises. The "roots of dharma" are the Veda, tradition (smriti), the way of life of the experts of the Veda, the behavior of the virtuous and the inner consent of the soul with the prescriptions (II.6).

Among the Brahminist philosophical schools that have studied the problems of dharma, stands out mimamsa . According to the Mimamsa Sutras, "dharma is an object defined through a specific connection with a precept" (I.1.2). The source of the knowledge of dharma cannot be perception, but only authoritative instruction (I.1.3-5). Commentators clarify this position in the sense that perception, logical inference and all sources of knowledge based on them ( pramanas ) deal with what is, not what should be, provide descriptive rather than prescriptive knowledge. Dharma is known from the Veda, which is authoritative due to its "uncreated".

In the Vaisesika Sutras, dharma is that by which progress (abhyudaya) and the highest good (I.1.2) are realized. In Prashastapada's Padarthadharmasangraha, dharma is a supersensible beginning and is realized depending on belonging to a varna and an ashram. In the Nyaya-bhashya of Vatsyayana, it is stated that with the destruction of one body, dharma and adharma somehow affect the matter that makes up the new body. Jayanta Bhatta in Nyaya Manjari argues with the Mimamsa thesis regarding the unknowability of dharma through perception: yogic perception can be the source of this cognition, and if cats see in the dark, then why can't sages-rishis see dharma?

The concept of dharma in advaita vedante developed in controversy with Mimamsa. Comprehending the difference between the very objects of Mimamsa and Vedanta - dharma and Brahman, Shankara in the Brahma-sutra-bhashya outlines a number of oppositions: the comprehension of dharma results in success, dependent on perfect actions, but not the final good, not dependent on actions; dharma is something that is relegated to the future, while Brahman is the ever-present; injunctions in connection with dharma "attach" the mind to certain desired objects, while instructions for the knowledge of Brahman awaken the understanding (I.1.1). Thus, mimamsa and vedanta are opposed to each other as "philosophy of action" and "philosophy of recognition". In his commentary to the Bhagavad Gita, Shankara emphasizes that the imperative to fulfill "one's own dharma" is relevant only for those who have not yet reached the knowledge of Brahman: the prescriptions of dharma are relativized due to differences in the levels of cognition.

In Jain ontology, dharma and adharma mean substances that provide opportunities for movement and rest in the world.

Literature:

1. Creel A.B. Dharma in Hindu Ethics. Calcutta, 1977;

2. Kalupahana D.J. Dhamma(l). - Encyclopedia of Buddhism (Colombo), 1988, v. 4, fast. 3.

In translation, the Buddhist philosophical term "dharma" is defined as support, it can be imagined as a set of rules that help maintain cosmic balance. These are moral principles, the righteous path that a person must follow in order to achieve enlightenment. The goal of dharma is the union of the soul with reality, which is realistic to achieve.

What is "dharma"?

In Buddhist texts, the Sanskrit word dharma is used in two ways:

Common in ancient India, it is written with a capital letter, meaning "law".
Strictly Buddhist. Not translated, capitalized

Given the concepts, there are several definitions that explain the concept of "dharma". The main postulate: she gives respect, advises how to live in harmony with the Universe and feel satisfied. What does dharma mean?

Following one's own purpose, duty to the Universe.
Moral development, connection with the Higher forces.
Loyalty to moral principles.
The development of your higher self and the suppression of the lower.
Moral law of the world.

Dharma helps a person reach God, it is also called balancing between spiritual and physical perfection. According to Indian teaching, a righteous life has 4 aspects:

savings (tap);
purity (shauch);
compassion (dayn)
righteousness (satya).

Dharma in Buddhism

This term is interpreted differently in different religions. For Buddhists, dharma is considered an important definition, the embodiment of the teachings of the Buddha - the highest truth. There is an explanation that the Buddha supposedly saw each as unique, so there is no general formulation of the dharma that works in different situations. There is only teaching, for a certain part of believers - their own. What is dharma in Buddhism?

the morality that people should strive to achieve;
a complex of final components, into which the sacred stream of the creation of the Universe is split.

Dharma in Hinduism

For the first time Hindu gurus mentioned dharma in ancient scriptures, the author of Ramacharitamanas Tulsidas called it the source of compassion. What is dharma in Hinduism?

A set of universal laws, observing which, a person becomes happy.
Moral law and spiritual discipline.
The basis for believers, that which holds all of God's creations on earth.

The teaching pays special attention to such a concept as dharma. According to the Vedic scriptures, if a person in a family follows his dharma and fulfills his duty, then God will reward him in full. For the wife it is:

to be faithful, to be able to serve her husband;
appreciate the relatives of the spouse;
support the head of the family in everything, follow his path.

For husband:

protect his wife under any circumstances;
be faithful;
provide for a spouse and children;
be the spiritual leader of the family.

Dharma in astrology

Astrologers have contributed by deciphering the concept of "dharma". In the science of celestial bodies, the houses that demonstrate the dharma of the individual are numbered 1, 5 and 9 - the best houses of the horoscope. If they are strong, then the person is endowed with great wisdom and abilities. The houses of dharma determine how much pious karma a particular person has. The main goal of a person from birth is to follow his dharma, and 5 pillars of the teaching can help him:

knowledge;
justice;
patience;
devotion;
Love.

Types of dharma

There are 5 dharmas in the teaching, which are translated as "ethical principles":

Do not harm all living things.
To refrain from appropriating what was given not voluntarily.
Avoid unreasonable spending and exploitation of other creatures.
Refrain from lying by fighting its sources: attachment, hatred and fear.
Do not use alcohol and drugs, which leads to a loss of awareness. In some countries that profess Buddhism, this postulate is interpreted as complete abstinence, in others it is moderate.

How to know your dharma?

Many people ask themselves: how to define your dharma? The Vedas advise to be guided by one's consciousness and values, and not by profit, because what is most important for him in life, a person must decide on his own. Scientists have identified 5 dharmic types that help to “try on” them for themselves:

Enlightener: scientists, teachers, doctors, clergymen. Qualities: the ability to compassion, wisdom.
Warrior: military, politicians, lawyers. Qualities: courage, observation.
Dealer: entrepreneurs, business people. Qualities: mercy, energy.
Worker: artisans, employees. Qualities: devotion, perseverance.
Rebel: the ability to empathize, the love of freedom.

Wheel of Dharma - Meaning

The wheel of dharma is called the sacred sign of Buddhist teachings, researchers are of the opinion that this is the earliest image. The wheel has from 5 to 8 spokes; in some drawings, deer lie next to it. In ancient Indian culture, it meant protection, in Buddhism it is a symbol of the Buddha. There is the concept of “turning the wheel of dharma”, it states that the Buddha taught not only himself, his teaching, like a wheel, is in constant motion even after many years.

The first turn of the wheel is described in the Sarnath deer park, where the Buddha talked about karma.
The second is in Rajgir, where God taught people the Prajnaparamita.
The third turning of the wheel of dharma took place in various cities, when the Buddha taught the secret Mantrayana only to the most talented students.