What is dharma?

In Vedic culture, the word dharma carries many meanings, none of which are easily condensed into a single English equivalent. At its core, dharma refers to that which upholds, sustains, or supports the cosmic order—and, by extension, our personal and social lives. On the individual level, dharma primarily refers to how one conducts oneself. But it’s more than just behavior; it is the alignment of action with truth.

For the individual, there are several dimensions of dharma, which can all be summed up as: appropriate timely action.

• Samanya dharma refers to universal values such as non-violence, honesty, and compassion—principles that apply to all people, at all times.

• Swadharma is personal dharma—what is appropriate and right for a person, given their nature, role, and stage in life.

• Vishesha dharma is situational dharma—ethical decisions that depend on the unique demands of a particular circumstance.

• Everyday dharma includes the social, political, legal, and economic norms that govern civilized life.

• Body dharma relates to taking care of one’s physical health—such as eating properly, resting adequately, and avoiding harm to the body.

The underlying premise is simple but profound: within the field of experience, there are certain laws—both seen and unseen—that, when violated, inevitably lead to pain or disorder. Dharma is the compass that helps us navigate these laws, so that we may live with greater peace and well-being.

We can broadly categorize these laws into three kinds:

1. Physical laws govern the natural world. From a young age, we learn that disobeying these laws—like gravity or fire—results in immediate consequences. A scraped knee or a burn is a teacher in its own right.

2. Psychological laws relate to the structure of the human mind. Emotions like sorrow, fear, and anger feel bad not because they are wrong, but because they signal a disruption. Experiences of love, peace, and security, on the other hand, signal alignment. We come to understand these laws by living—often through the pain of being on the receiving end of harm, cruelty, or neglect.

3. Moral laws help regulate our interactions with others. These are the ethical guidelines—like honesty, non-stealing, and non-harming—that preserve harmony in human relationships. In the West, this is often captured by the Golden Rule: “Do unto others as you would have them do unto you.” We follow these not just out of empathy, but also as a form of self-preservation, knowing that violating them invites conflict, guilt, or retaliation.

While these universal laws may seem obvious, it is not always easy to follow them. The mind’s likes and dislikes (rāga-dveṣa) often tempt us to ignore what we know to be right. This is why a mature and discriminating intellect is essential. It allows us to step back, assess cause and effect, and act in ways that reduce harm rather than increase it. In this way, dharma becomes the glue that holds both the inner and outer world together.

When dharma is neglected, chaos ensues. The Bhagavad Gita warns of this: the loss of discrimination between right and wrong leads to destructive desire, anger, delusion, and ultimately to the loss of inner peace. Upholding dharma is therefore not just a moral imperative—it is a practical necessity for individual and collective well-being.

At a higher level, we might say that dharma is that which aligns us with ṛta—the natural and moral order, or even with God, however one conceives of the divine. But one need not be religious to live a dharmic life. What matters is the recognition that we are in relationship—not only with ourselves, but with nature, society, and all sentient beings. To live dharmically is to step out of the small self and into a deeper, more integrated participation with the whole.

Only when we relinquish selfishness and align with this greater truth can we hope to live a relatively peaceful and meaningful life.