Purpose and dharma on the life path of a person. Dharma is the eternal path of a living being. What it is? What is dharma
Dharma
Dharma is a divine principle, the law of existence of every being in the world, the path of proper development and revelation of the Divine in us and in the world. It is the inner truth that guides everything in the world and in every being. It operates at all levels of the universe, from the actions of the cosmic order, time, elements, nature, to internal spiritual processes. Each area of the universe, each world, each being has its own dharma, its own purpose, the pattern of its existence. If we follow the Dharma, then we are in harmony with the universe. A-dharma is disharmony, delusion, the opposite of the Divine rhythm.
Dharma in general in Sanatana Dharma consists of four divisions or four levels:
- Universal Dharma of the universe (Rita),
- Social Dharma (varna-dharma),
- Human Dharma (ashrama-dharma)
- and personal, individual Dharma (sva-dharma).
A person is in perfect harmony when all these four dharmas are in tune. This means that the divine plan pervades all bodies and aspects. However, this is hardly possible now, in the Kali Yuga, the era of disharmony, the decline of Dharma, the "troubled time" of selfishness and gross materialistic values.
Rita Dharma
The first level is the universal, universal Dharma - Rita.
Rita is the cosmic order on the physical and subtle planes, the law of the movement of time, the sun, stars and planets, this is the divine plan of God the Creator. This is the fate of the entire universe and our place in it. If we live in unity and in harmony with the world, with nature, then we are in the stream of Rita.
These are the laws of heaven and earth, Brahman and Prakriti (Absolute and material energy), the processes of the emergence and destruction of worlds, days and nights of God the Creator, the creation of worlds, the change of epochs-soutas and kalpas, birth-death, the movement of souls through lokas in accordance with karma phalam (karmic reactions).
Rita, the world order in the universe is maintained by planetary, galactic and universal geniuses-gods, divine beings, guardians of the elements and laws of nature. These include the Gods: Brahma, Vishnu, Shiva, Indra, Soma, Varuna, Surya, Agni, Dharma, Kubera and others. These are universal meta-minds, emanations of the Absolute, acting in certain spheres of the Universe, controlling the universe.
Rita Dharma at the level of jnana (wisdom) is completely exhausted when the sadhu in samadhi cognizes the Absolute, beyond all Dharmas, reaching sayujya mukti (Liberation through dissolution and merging with Brahman). At the level of shakti and action (energy), Rita-Dharma is exhausted when the yogi acquires the status of Creator God, that is, at the 16th stage of kala. That is, the exhaustion of Rita-Dharma at the level of outlook and behavior is not comparable.
Varna (social) dharma
Varna-dharma is a social law.
This is our status, our occupations, duties and responsibilities that we must accept and bear as members of the nation, human community, family, spiritual community (sangha). This is our role in the complex mosaic of social social relations. These are our activities in society. Varna-Dharma is both the laws of the country, and our social status, occupation, and duty to family, friends, relatives, and duties in the spiritual community (sangha). These are moral norms, religious rules, a system of values in social terms.
For example, if you start a family, then you thereby enter into the dharma of a grhastha, a householder, if you become a disciple of your guru, then your dharma as a disciple comes into force. If you take karma sannyas, then your karma sannyasi dharma comes into play.
And one must really respect, understand and learn to fulfill one's dharma.
If you become a sannyasi, a monk, then your dharma as a sannyasi comes into play. And it must be done well.
One should do one's dharma well. The good performance of one's dharma, combined with sadhana, leads to rapid spiritual progress, the accumulation of merit. And if you feel that this is not your dharma, then you need to change it, change your status. But as long as you do your old varna-dharma, it should be done well.
If we follow varna-dharma well, then we grow spiritually ourselves and those who are close to us grow. You get recognition in that community, respect in the community in which you develop, practice, live. For example, if someone does not receive recognition in his team (community, family, team of colleagues), then, obviously, he does not quite understand what his varna-dharma is in this situation. If you enter the lineage, take refuge, then by fulfilling the dharma of a disciple, you grow spiritually, deserve respect, recognition and help others on the path. So Dharma, its culture is kept in society, passed on to future generations.
Varna-dharma is exhausted at the stage of purna-sannyasa or avadhuta, but not earlier.
Human (ashram) dharma
This dharma indicates the stages of maturation of the soul living in the body. Birth, growth, maturity, old age and departure from worldly life.
These are the four stages of development of our life:
- a student at a school or Guru's ashram (brahmachari) from 12 to 24 years old;
- householder (grihastha) from 24 to 48 years old;
- retired hermit, elder, adviser (vanaprastha) from 48 to 72 years old;
- religious ascetic-hermit (sannyasi) after 72 years.
Ashrams are not only social and age statuses, they are stages of life, regardless of which status you belong to. They are connected with the functioning of the tattvas, gunas in our body.
Brahmachari
In youth, we should learn and do a little tapasya while restraining the senses.
Grihastha Ashram
This is the path of the householder, the owner of the house, in middle and mature age who is looking not so much for Moksha (Liberation), but for prosperity (artha), enjoyment (kama) and fulfillment of duty (dharma). Dharma of a householder, besides enjoying life (kama) and prosperity (artha), by doing seva, financially support Dharma, sadhus, ashrams.
But if this is a wise householder, he also takes karma sannyas and subordinates his whole life to the three "C" - service (seva), sadhana and the study of the scriptures (svadhyaya), in order to achieve the fourth "C" - samadhi and enter the path of Liberation.
In adulthood, monastics do service by serving the Guru, the Dharma and the sangha, upholding the Dharma.
Karma sannyasi or simple householders raise children, master their profession, increase wealth and knowledge, support the sangha, Dharma and society in general, and practice as a karma sannyasi. The monks at this time are actively working, spreading the Dharma.
Vanaprastha Ashram
Here we are gradually moving away from business and public life. If this is a karma sannyasi, he settles near the ashram of his Guru and lives as a hermit, sometimes communicating with his family. Or he completely goes to live in the ashram. The monk at this stage focuses on inner spiritual work in order to deepen his experience of meditation and contemplation.
Sannyas Ashram
A sannyasi is an ascetic monk, a hermit who has renounced the world. Sannyasi are traditionally considered Teachers, mentors for all previous ashrams, since sannyasins have come out of the stream of karma, while other statuses are still working it out.
“A hundred uninitiated are equal to one brahmachari (in spiritual wisdom). One hundred brahmacharis is equal to one grhastha. One hundred grhasthas is equal to one vanaprastha. A hundred vanaprasthas is equal to one sannyasi."
Atharva Veda
Sannyasis of some traditions tend to wander, live in seclusion in ashrams, mountains or forests. Sannyasis of other traditions place more emphasis on ashram worship, scriptural study, and social service. But all of them are united by devotion to God and renunciation of worldly goals.
It is generally accepted that sannyas ashram for all people comes after 72 years, when the strength of the physical body dries up, the karma of desires is exhausted. Sannyasis wear ocher robes, forgo family and home to concentrate entirely on sadhana, scriptural study, meditation and ritual, yoga and contemplation.
Souls with merit can safely take sannyasa without waiting for this age, since previous ashrams were successfully completed by them in past lives.
Svadharma (one's own path, individual dharma)
Svadharma is an individual personal spiritual path and individual life, in general, this is our individual choice and our movement through life as a person.
Svadharma depends on past imprints (samskaras), the amount of accumulated merit, the ratio of punya (merits) and papa (sins), white and black seeds of karma. From the point of view of Swadharma, each person is unique, and no two people are the same. Svadharma is also influenced by the three previous dharmas: universal, social and human (rita, varna and ashram dharma). Svadharma is the inner law of every person, his free will. It is made up of the history of our past incarnations, tendencies of the mind, oaths and vows taken in the past (sat-sanklp). For sadhus and jnanis (liberated souls), swadharma is determined not by karma, but by lila, as well as their compassion and responsibility to the Dharma and divine will. The Swadharma of the saints consists in the flawless execution of the divine will. Svadharma indicates the individual patterns of personality development in accordance with our karmas. It is similar to the process of seed ripening first into a flower and then into a fruit.
Following Svadharma means acting from natural awareness to open your spiritual heart Atman, discover the natural nature of the mind, the Sat-Guru within, and let it manifest naturally and spontaneously without any restrictions, but also without selfishness and distractions from Sahaja Samadhi.
Liberation - when the view is combined with the behavior, Rita becomes sva-Dharma. The liberation of consciousness consists in penetrating into the pure non-dual empty wisdom of the Absolute, where there are neither dharmas nor the one who needs to fulfill them. The release of energy in behavior is much more difficult, it consists in exhausting all Dharmas through their proper fulfillment and transcendence.
It is impossible to exhaust any Dharma in relative terms without learning how to do it properly. The fulfillment of one's dharma leads to the fact that Dharma gives its darshan, that is, a blessing, it endows a person with its special wisdom and strength. When she gave her darshan and the blessing is received, it is considered that the dharma is completed, the karmic task is completed and a new higher dharma is revealed before us.
I had to observe many people, both monks and karma-sannyasis (lay people), who, doing their dharma well, received from it a gift, a blessing - strength and wisdom, like a sadhu. What is needed for this is respect for one's dharma and action with dedication. For example, if you become a sannyasi (monk), you must respect your dharma and act in monasticism with dedication, after 12-15 years of such a life you will receive blessings, gifts from your dharma, spiritual strength and wisdom. The same goes for karma sannyasis.
I have also seen people who failed to receive blessings from their dharma because they did not respect it, did not act in it with dedication. If, having not fulfilled the previous dharma, a person tries to follow another, higher one, then he will still have to go through all the lessons retroactively and fulfill his uncompleted dharma in a different status.
Our path is to exhaust the varna-dharma, the dharma of human society through service, to exhaust the ashram dharma through jnana and the understanding “I am not this body, I am the Atman”, to reveal the empty nature of sva-Dharma and to subordinate the personal sva-Dharma to the universal divine dharma - Rita.
To learn to carry out the divine will in the form of rta as one's own in the form of sva-Dharma, to enter the path of infinite knowledge of the divine will and the path of endless expansion of one's personal path of sva-Dharma.
When the sva-Dharma of the soul is known as the void wisdom of the Absolute (Brahma-jnana), it is saturated with the impulse of Brahman (Chidabhasa) and acquires divine greatness. Her freedom (svatantriya shakti) increases, and the soul itself from an ordinary human soul becomes a great universal soul - Mahapurusha, Uttamapurusha, Siddhapurusha, a global playing divine metamind, similar to Dattatreya, Brahma, Shiva and other gods.
Personal svadharma is transformed into a pure game of svatantriya - the energy of divine freedom, karma turns into lila. Svadharma, the personal path connects with rita (the divine path of the Absolute), it becomes Sahaja (natural) Sanatana Dharma, the eternal divine path, when the soul and God unite. And an endless game begins - lila in a state of complete freedom.
DHARMA(Skt. dharma, Pali dhamma) is one of the most important concepts of all Indian thought, unequivocally untranslatable into European languages due to its fundamental ambiguity, but in its most general form meaning “order”, “paradigm”, “norm” of existence and development as a cosmos, as well as 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 Rig Veda (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, 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 outlines a number of oppositions in the Brahma-sutra-bhashya: comprehension of dharma results in success, dependent on perfect actions, but not the final good, independent of 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 this article we will analyze such a thing as "Dharma". How it is viewed in different traditions.
The concept of Dharma. The concept of Dharma in the Buddhist tradition
The concept of "Dharma", or "Dhamma", came to Buddhism from the Vedic tradition, just as Buddhism itself is essentially a product of Vedic knowledge. Buddha Shakyamuni was brought up in a traditional Indian society with its indestructible dogmas and caste system, which was a sufficient reason for rejecting the prevailing foundations and starting to search for something new, which, in turn, led to the rejection of the caste system and subsequently served to we now call the philosophical system called "Buddhism."
However, despite the radical departure from the views that existed at that time, many concepts from the Vedas and Vedanta smoothly passed into the new system of knowledge. Among them is the fundamental and probably one of the most widely interpreted and most controversial among the followers of Dharmic religions (Jainism, Sikhism, etc.) the concept of Dharma.
In ancient India, Dharma was identical to the laws of Rita. Recall that the laws of Rita are the natural laws of nature. Following them is the fulfillment of the laws of Rita. Dharma is often translated as 'universal law of being', 'religious duty', 'that which maintains cosmic order'. It is also believed that the Dharma is at the same time a set of moral rules; in some spiritual traditions, Dharma is taken to mean the method as a whole.
Thus, you have already understood that the interpretation of the concept of Dharma may vary depending on the context, the source where you met this concept, as well as on the knowledge and inclinations of those who interpret this term. In the White Lotus Sutra, which was written down in the 1st century CE. e. in the Mahayana (Great Vehicle) tradition, the Buddha speaks of the Downpour of Dharma, when the rain of Dharma falls on everything that exists and it begins to develop in accordance with its own nature.
The laws of Dharma are one, but they can only be realized in accordance with the inner nature of one who perceives the Dharma.
One of the main and fundamental definitions of Dharma is the following: "the way things really are." In various sources, we find numerous descriptions of what Dharma is, but the above seems to be the most capacious and broad in meaning. It also reflects to the greatest extent the worldview of the Buddhist tradition, where the meaning is to get rid of the illusion (which is our world) and move into the unconditioned, non-illusory world, the one that is the truth.
To do this, we must know and manifest the true nature of ourselves, and Dharma will serve as support on the path, helping to fulfill our moral duty.
The Concept of Chaturdharma in Advaita Philosophy
The concept of Chaturdharma, or the four types of Dharma, is developed and presented in an understandable way in the philosophy of Advaita, one of the branches of the philosophy of Buddhism. We know from the literature of the Vedas that the practice of Dharma is carried out throughout life, and the periods of the life path, according to the Vedic scriptures, are called "ashrams". In the life of an ordinary person of the Kali Yuga era, four ashrams are distinguished, each of which is conventionally assigned 20–25 years of life: brahmacari - up to 25 years - a period of study and chastity; grihastha - from 25 to 50 years - when a person devotes his life to the world and family and material and sensual values come to the fore; vanaprastha - from 50 to 70 (75) years old - a gradual withdrawal from business and social activity; sannyasi (last period) - 70 (75) + - when a person becomes a religious ascetic-hermit and a teacher for all other groups of people.
Thus, the four divisions of the Dharma are:
- Laws of the Universe (Rita);
- Social Dharma (Varna-dharma), belonging to a certain social group;
- Human Dharma (Ashrama-dharma);
- Personal, individual Dharma (Svadharma).
Some schools of Advaita adhere to this division, and in many respects they are right in dividing the Dharma into sections, since the concept of Dharma is very deep and can be traced in various areas of life. So, for example, Varna-dharma is an expression of social status. In the era of the Vedas and at the present time in some countries it is expressed by the caste structure of society. That is, Varna-dharma is, first of all, subordination to the social structure of society and the fulfillment of one's duties in accordance with one's social status.
What is Ashrama-dharma, you already know. Personal Dharma, or Svadharma, we will devote a separate section of our article.
Dharma is also part of the four main Purusharthas of human life, where Dharma is a moral law, artha is responsible for worldly merits and everything material, kama as an emotional and sensual aspect of life and moksha (it can also be called nirvana) brings liberation and is mainly practiced in the last two ashrams - vanaprastha and sannyasi.
What we see in all these divisions and interpretations of the Dharma largely confirms our initial judgment that the Dharma permeates human existence: it can act as a universal law that regulates the life and development of the Universe, at more particular levels it can act as as a moral law, and can also be interpreted as a law that regulates the social activity of people and gives meaning to the life path, or, better, structuring it, which we see in the example of Ashram-dharma.
How to Know Your Dharma: The Dharma of a Man and the Dharma of a Woman
How to know your dharma? This question is asked by many novice Buddhists, because they are probably influenced by modern trends and interpretations of this term. We have already mentioned more than once that the meaning of the word "Dharma" can be interpreted in a very diverse way, and in our time it is sometimes understood as an individual destiny of a person in life.
Firstly, this is not entirely true, and there is another term for the concept of searching and finding an individual purpose in life. Secondly, from the point of view of what we have already described above, it would be a great underestimation to believe that the concept of Dharma is only about finding out and finding an individual path, which is also related to the ego and desire in general. This would initially contradict the very teaching of the Buddha, which is based on disidentification with conditioning, desires of the ego, etc. It is desires that keep a person from final, inner freedom and transition to nirvana, that is, they separate him from the transition from the world of conditioning to the world unconditionality.
The concept of Swadharma
Let's still continue the topic of individual destiny, and if it is a mistake to attribute such an interpretation to the term Dharma, then there is one more concept to find one's own destiny in life, and it is consonant with dharma - this is Svadharma, or personal Dharma (another translation).
Initially, in the Vedas, we do not meet such a concept. We first learn about it from the Bhagavad Gita, when Krishna tells Arjuna that “doing one's own duty, however mediocre, is preferable to performing another's duty, however excellent. It is better to die in Swadharma; Paradharma is full of fear and danger.” Thus, we understand that everyone has a duty in life, or duty, in accordance with his own nature. It is something that a person must live, bring to life.
The following is an excerpt from a lecture by Sri Sri Ravi Shankar, which was held in Bangalore in 2013. To the question of those present about how Svadharma can be interpreted, he answered as follows: “Any action that does not make you feel fear or anxiety is Svadharma. Such an action, when you feel as if something is urging you to do it, and without which you would feel uneasy, this is Swadharma.
The action that is performed in the greatest harmony with your inner deepest attitudes, talents and inclinations becomes Swadharma. Therefore, the clarification of individual Svadharma is to a greater extent the awareness and understanding of one's own essence, inclinations and allowing oneself to act and live according to one's inclinations.
Irregularity of the question of the division into male and female Dharma
From all this, one can conclude that questions about the existence of the Dharma of a woman or the Dharma of a man are at least superfluous, because in the ancient sacred texts, no specific recommendations were originally given regarding the differences between the Dharma of women and men. Rather, such a division was made much later in order to describe the terms of duty and laws for both sexes, but a student of the Vedas, Vedanta or Buddhism, it is hardly worth focusing on this kind of information, since any division, categorization, etc. etc. is, by and large, just another additional dimming of reality, another illusion created by the human mind.
Our task is to reduce the number of samskaras to a minimum, and not to multiply them, creating various kinds of superstructures in a philosophical system already burdened with interpretations and comments. After all, even the above-described classifications of the concept of Dharma at various levels are creations of the human mind. Therefore, the goal is to try to perceive and discern the truth, to be able to see it among other tinsel, constantly keeping the attention that dharma is “the way things really are.” Behind the many reflections, we must see the real image, and only when we learn to see what is (and not what we want to see, or what they want to show us), then we will live in accordance with the Dharma.
So, let's sum up some results on this vast topic, which we have just touched on (and by no means claim to be a complete description and presentation of the Dharma topic). After all, as you know, Dharma is something that permeates all aspects of human life, while, according to one of the interpretations, Dharma itself acts as one of its main aspects. However, it may be worth listening to what the Vedas and Smritis are saying: that by adhering to the implementation of the Dharma, one advances towards unconditionality, towards Truth, and therefore towards liberation.
Dharma initially implies a kind of “will to freedom”, which is quite accurately reflected in the presented metaphor: “The human mind is like a mirror: it does not cling to anything, it does not deny anything. He accepts, but does not withhold. This quote is directly related to the principle of detachment and emptiness (shunyata), on which the teachings of Buddhism are based, which primarily determines the state of mind. But that's a topic for another article...
In Western spiritual subcultures, the word "dharma" is used as often as the concept of "karma". The concept of Dharma is clearly misunderstood and needs detailed explanation.
Dharma does not exactly translate from Sanskrit into other languages, it is literally "what holds or supports" (from the Sanskrit root dhar - "to support"). Dharma plays a paramount role in the doctrines of Indian religions, the principle of Dharma includes a wide range of ideas depending on the context. The term can mean "the purpose of life", "moral principles", "religious and personal duty", "universal law of being", "daily duties", "calling" and so on.
From time immemorial, people have been looking for answers to questions: who am I, what is my mission in this life, what is the meaning. A life lived without answers to these questions is meaningless and is comparable to wandering in the forest without any guidelines. In order to become happy, to feel the fullness of life, we need to realize our duty, our purpose and have clear guidelines. To be able to distinguish what is truly valuable, what is worth fighting for and what to strive for. In this article, I will try to highlight and synthesize ideas and concepts about Dharma in an extremely simple, systematic and non-mystical way.
What is success. The modern world gives us a wide choice and freedom. With desire and diligence, anyone can get an education and master any profession, but modern society imposes perverted stereotypes of a successful person: Lawyer, Dentist, Top Manager, Variety and movie star. Demonstrating a desire to go to study at the Faculty of Philosophy or Pedagogics, young people are faced with misunderstanding and disapproval of their parents. Will you be poor? How are you going to feed your family? And many succumb to the onslaught of society and become mediocre lawyers, dentists and, even if they succeed, remain unsatisfied and unhappy.
How to make the right choice, find out your calling, mission of life? Many of you have heard of castes: the social groups into which Indian society has historically been divided. Castes - varnas are characterized by endogamy, hereditary consolidation and restrictions on the choice of profession. Indian society was divided into four main classes, varnas (Sanskrit "color"): brahmins (priests), kshatriyas (warriors), vaishyas (merchants, cattle breeders, farmers) and shudras (servants and workers). The fifth group were people outside the traditional society - the untouchables. They included criminals, gravediggers, tanners, laundresses and people professing non-traditional religions: the Shaivite tradition of Nath, the Tantrics of Aghora. Indian society, like Western society, is going through an era of decline and degradation, the Kali Yuga - the Iron Age. The system of castes - varnas, laid down during the Satya Yuga, the Golden Age, no longer works, has become obsolete and needs to be changed. We must realize and adapt the wisdom of the ancients for our time, discard the system of castes - varnas and use the system of "dharmic types".
The Dharmic type is conditioned by your nature, laid down by samskaras, the imprints of experience, and vasanas, the longing desires of previous incarnations. The universe gives each of us an ideal body and its nature for the realization of our personal mission in life. In order to answer the questions: who am I and what is my purpose, you need to study your nature and the tendencies inherent in you.
3 laws of dharmic types
- Dharmic type is not inherited. We all know that a child born into the family of a poet, doctor or mechanic does not automatically inherit the vocation of his parents.
- There is no hierarchy of dharmic types. People of all types of Dharma have equal rights, all types are equally useful and significant for the well-being and health of society. Everyone realizes their life potential according to their unique vocation and predisposition.
- The Dharmic type is unchanged. The type is determined from birth and remains unchanged until the end of life.
5 dharmic types
- Enlightener: scientists, teachers, doctors, priests.
Calling: enlighten others
Qualities: compassion, wisdom, self-control
Element: air
Sanskrit: jnana - wisdom, daya - compassion, kshanti - unpretentiousness
Idealists, but not practical. Strong intellect, ability to perceive abstract concepts. Compliant nature, less physically hardy than other types. Good mentors, but often lack discipline and do not follow what they preach. Motivated by high ideas, not motivated by money.
Weaknesses: irritability, passion - promiscuity, excessive self-criticism.
The task of educators is to bring knowledge and guide society towards the ideal with their wisdom. Form pure, bright, progressive ideas, goals and archetypes. - Warrior People: military, politicians, lawyers, civil servants
Calling: to protect others
Qualities: courage, fortitude, insight
Element: fire
Sanskrit: virya - strength, viveka - ability to distinguish
Born leaders tend to dominate. Motivated to change themselves and society. An innate desire to protect the weak. Disciplined.
Weaknesses: excitement, passion for rivalry, pride.
Warriors are born to lead society by being natural leaders. Protect and preserve the highest values: morality, justice, freedom, purity. A warrior must serve society, guided by the principles of honor and be incorruptible. The lowest fall for the Warrior is when he is guided by the principles and ideology of the Merchant. - Dealer: entrepreneurs, businessmen, farmers
Calling: create, unite, revitalize
Qualities: character, charity, energy
Element: water
Motivated to secure and financially protect themselves and their families Surround themselves with people, like to organize parties, dinners. They feel lonely and empty without company. Beautifully spoken, charismatic, socially active, love company and entertainment. They are generous, but their generosity is first directed to family, friends, and only then to society. They love to give gifts. They understand how the business works and know how to profit.
Weaknesses: attachment, hoarding, pride.
The task of Merchants is to make people happy. To create goods and services that will bring joy, comfort and convenience. Open restaurants with a pleasant atmosphere, good service, and produce good quality goods. The merchant will find happiness and joy, seeing the satisfied faces of buyers and customers. If this is your Dharmic type, then your calling is to give. - Worker: workers, artisans, employees
Calling: Care and Serve
Qualities: devotion
performance, perseverance
Element: earth
Sanskrit: bhakti - devotion, seva - service, dhriti - endurance
Core values: family, friendship, faith, patriotism. A firm position in life, they divide everything into white and black. Physically strong and hardy, not whimsical and simple. Ready to serve and capable of self-sacrifice. Good intuition, ingenuity and skillful hands.
Weaknesses: envy, inability to change their beliefs throughout life.
The vocation of the Worker is to help. Help others, take care of family, friends and loved ones, using your wits and skillful hands, and you will find great satisfaction in this. - Rebel
Calling: to innovate, break the foundations, fight for rights and freedoms
Qualities: empathy, love of freedom, renewal
Element: all 5 elements
Sanskrit: shakti - energy, rasa - juiciness, danam - alms
They are distinguished by their views, beliefs, hobbies, appearance, clothing. Travel to non-standard (strange, outlandish) places and countries. Accept, absorb the customs and views of other cultures. They easily adapt to the environment, change their image and play different roles. They do not accept the establishment, power, established norms, dogma. Not religious, but spiritual. They sharply feel the injustice in society and its vices. They are not attached and easily change their views, place of residence, partners, friends.
Main value: freedom
Able to imitate the image of other types.
Weaknesses: Self-deception, refusal to take responsibility, the temptation to blame the world and others for their problems.
The duty of the Rebels is to bring fundamentally new ideas, break stagnant ideas, renew vision - whether in art, social organization, politics. The ability of the Rebels to solve seemingly insoluble problems, adherence to principles and perseverance in protecting rights and freedoms, innovation cannot be overestimated. Without you, dear Rebels, progress in any sphere of society is impossible.
Realizing belonging to the Dharmic type, you need to realize your mission and strive for the realization of personal Dharma. Do not be afraid to radically change your life, profession and ideas, only on the path to realizing your life mission and fully manifesting your dharmic type, you can find happiness.
“It is much better for a person to fulfill his duties, even if imperfectly, than someone else’s, to perfection. It is better to experience failure in your own duty than to do someone else's, for it is dangerous to follow someone else's path. Bhagavad Gita 3.35
Dharma is the first and main goal of life. Dharma is moral purity, righteousness and the fulfillment of one's duties in society. Dharma has always been given the highest importance, it is the basis of a happy life and a healthy society. Examples of the personification of Dharma in the Vedic texts were Prince Rama (Ramayana) and Yudhishthira (Mahabharata), the son of Kunti, given to her by the god of death, Yama (the God of Justice and Righteousness).
The article uses materials from the books of Simon Chokoisky "5 Types of Dharma" and John Bennet "Long Pilgrimage - the life and teachings of Shiva Puri Baba".You can learn more about the dharmic concept by participating in
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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 of human life (purushartha) - along with kama (sense gratification), artha (pursuit of material prosperity) and moksha (liberation from the mortal world of rebirth) - which is achieved by a person in following the varnashrama-dharma system. The fifth, highest goal of life - prema (love for the Supreme) - is acquired outside the Vedic varnashrama-dharma within the framework of bhagavata-dharma, eternal and unalloyed service to God.
Srila Bhaktisiddhanta Sarasvati Thakur 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:
- What is it like?
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 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 had already intimidated everyone there, in the Himalayas, the demigods turned to Brahma, the ruling 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 went out and 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 or what? 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.
