We must be aware of the Sanskrit concept of Sanatana-dharma in order to comprehend its meaning. The word “dharma” derives its source from the verb “dhri,” which means to uphold or maintain. The Sanskrit phrase “Dharma is that which upholds” can be translated as “Dharayati iti dharmaha.” Yet, dhriyate iti dharmaha, not only that which is supported, but also that which provides the support, is Dharma. Dharma is thus made up of both the power that sustains and what is sustained. The Dharma’s object, or what we are looking for, the purpose of life, can also be said to exist alongside the route leading to it. Dharma is therefore both the means and the end.

 

Dharma is sometimes described as the power that keeps the universe functioning. Individual, social, and intergalactic harmony and balance can all be found where there is Dharma. Hence, the Dharma path leads to peace and contentment, which are also aspects of what we want. In this way, we desire harmony inside our own consciousness, but we also recognise that individual peace depends on social harmony or collaboration among the general populace. Thus, where there is no Dharma, there is discord and an unbalanced state of being. Additionally, it implies that without Dharma there is a lack of social harmony as well as growing conflict and violence. This frequently shows itself as an unequal distribution of resources, with certain regions of the world having an excess of water, food, and fuel while other regions are going hungry. Conversely, by deceitfully manipulating supply and demand, some needs can be made so expensive that the poor cannot afford them.

In this way, when we violate the Dharma law, we obstruct the collaboration and harmony that we seek.

 

In other words, we design a life for ourselves that is stressful, unclear, unsatisfied, and frustrating. And when we think that way, it is what we contribute to the state of society as a whole. It is wholly in opposition to what we want to accomplish. Living a life outside of the Dharma is like to working against one’s own nature.

Furthermore, it will be very challenging to pursue the path of Dharma if we live on the basis of desire and greed, accumulating things, money, and sensual pleasure through the demands of the mind and senses. Naturally, when this happens, we frequently observe that these individuals become progressively unsatisfied and out of balance, attracted by the illusory bliss in material existence. Vidharma, which is a subset of adharma or non dharmic behavior, is the act of doing what ought not to be done. The conclusion is that we must learn how to live according to the Dharma path if we seek happiness and harmony.

Dharma practise should be carried out out of love rather than out of obligation because all living things are perceived to contain the Absolute. Dharma can help us treat one another with respect and prevent harm to others if we have this motivation. Dharma is another word for moral behaviour. This entails abiding by societal norms and engaging in morally upright actions and conduct. It promotes sincerity in speech, action, and thought. To achieve the Dharma’s objective is the purpose of this.

 

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