1)Pow besL one can follow uharma ln a modern compeLlLlve world?

or
2)WhaL should be Lhe karma of an lndlvldual ln a famlly seLLlng or aL a work place?
or
3)Why ls Lhere a crlses of LrusL ln Lhe corporaLe world?SuggesL some sLraLegles Lo
mlnlmlse Lhe LrusL deflclL
Llnks
hLLp//wwwunposLorg/?p4167
hLLp//wwwsolcomau/kor/4_01hLm
hLLp//wwwLhubLenchodronorg/uallyLlfeuharma/buddhlsm_ln_modern_socleLyhLml


e jecrless cnd pure, neter ucter in our determinction or our dedicction to the
spiritucl lije. Gite jreel. e selj-controlled, sincere, truthjul, lotin, cnd jull oj the
desire to serte...Lecrn to be detcched cnd to tcle jo in renunciction. Do not et cnr
or hcrm cn litin crecture, but be compcssioncte cnd entle, shou ood uill to cll.
Cultitcte tior, pctience, uill, purit, ctoid mclice cnd pride. Then, ou uill cchiete
our destin.
~ Krishna Quotes from The Bhagavad Gita
O 0harma PractIce In hodern SocIety
ThIs Is an Important aspect of 8uddhIsm In modern socIety. 0harma
practIce Isn't just comIng to the temple; It's not sImply readIng a 8uddhIst
scrIpture or chantIng the 8uddha's name. PractIce Is how we lIve our
lIves, how we lIve wIth our famIly, how we work together wIth our
colleagues, how we relate to the other people In the country and on the
planet. We need to brIng the 8uddha's teachIngs on lovIngkIndness Into
our workplace, Into our famIly, even Into the grocery store and the gym.
We do thIs not by handIng out leaflets on a street corner, but by
practIcIng and lIvIng the 0harma ourselves. When we do, automatIcally
we wIll have a posItIve Influence on the people around us. For example,
you teach your chIldren lovIngkIndness, forgIveness, and patIence not
only by tellIng them, but by showIng It In your own behavIor. f you tell
your chIldren one thIng, but act In the opposIte way, they are goIng to
follow what we do, not what we say.

WIuL Is DIurmu? WIy Is IL reIevunL Lo us, In LIe modern worId? WIy dId
LIe suges oI oId, oI every cIvIIIsuLIon, InsIsL LIuL DIurmu Is LIe onIy TRUE
puLI Lo IuIIIImenL?
DIurmu Is u cosmIc prIncIpIe LIuL Is dIIIIcuIL, II noL ImpossIbIe, Lo deIIne.
Our DIurmu Is our Lrue pIuce In LIe cosmIc process: In LIme, In spuce, In
uwureness, In LIougIL, deed und desIre. TIe eLernuI prIncIpIe oI DIurmu
deLermInes LIe IurmonIous IuncLIons oI LIe cosmIc mucIIne. n order LIuL
we IuIIII our roIe In LIe dIvIne pIuy we musL beIuve wILIIn our DIurmu.
TIuL Is, we ougIL Lo do LIe rIgIL LIIng, uL LIe rIgIL LIme, n LIe rIgIL wuy,
und Ior LIe rIgIL reuson. By LIIs we uLLuIn buIunce. To esLubIIsI buIunce
wILIIn ourseIves ensures our own weIIure und LIe weIIure oI socIeLy. And
opens LIe puLI prepured Ior us by LIe dIvIne.

DIurmu Is un EusLern Lerm wIose WesLern equIvuIenLs mIgIL IncIude moruIILy,
eLIIcs, vIrLue, rIgILeousness und purILy. SudIy, mosL oI LIose Lerms ure dIsLIncLIy
unIusIIonubIe In our modern cuILure. YeL IL Is DIurmu by wIIcI LIe seeker oI LruLI
cun evoIve Lo gnosIs.
n ndIu LIe deILy SrI VIsInu Is beIIeved Lo Iuve Luken more LIun q IncurnuLIons
(uvuLurs) on LIIs eurLI Lo deIend LIe rIgILeous (I.e. LIose IIvIng wILIIn DIurmu)
uguInsL LIe demonIc Iorces (udIurmu).
As LIe wurrIor-prInce SrI Rumu (c. 6ooo BC), ord VIsInu, rescued LIe Goddess SrI
SILu Irom LIe ImmoruI InLenLIons oI Ruvunu, LIe 1o-Ieuded demon KIng oI unku.
Ruvunu wus u vIoIenL, muLerIuIIsLIc und egoLIsLIcuI conqueror wIo despIsed LIe wIII oI
Ieuven.
TIe pure und InnocenL Rumu IougIL u mIgILy buLLIe uguInsL LIe demon kIng und IIs
urmy oI durkness, IInuIIy sIuyIng IIm wILI u sIngIe sIIver urrow. Rumu's urmy oI beurs
und monkeys, wIose weupons were IILLIe more LIun rocks und Lree Lrunks, rejoIced
Ior LIeIr beIoved SILu Iud been recIuImed und LIe DIvIne Order resLored.
TIIs Iegend oI Rumu, LIe Rumuyunu, LeucIes LIuL u person wIo deIends dIurmu Is
desLIned Lo vunquIsI evII und Ignorunce. ndeed, LIe enLIre cosmos comes Lo LIeIr uId
us Is sIown by LIe uIIegIunce oI LIe beurs, monkeys und oLIer uspecLs oI nuLure.
undumenLuI Lo LIe deIence oI DIurmu Is LIe suncLILy oI womun, In LIIs cuse SILu,
wIo Is u Goddess; LIe DIvIne emInIne IncurnuLe. Ruvunu's deuLI Irom u sIngIe sIIver
urrow demonsLruLed LIe cosmIc power oI Rumu's dIurmIc purILy.
SrI KrIsInu (c. qooo BC) uIso IncurnuLed Lo desLroy demons opposed Lo DIurmu.
UnIIke In LIe uge oI Rumu, ImpurILy (udIurmu) wus noL excIusIve Lo LIe demonIc
ruces uIone buL Iud begun Lo enLer InLo LIe mInds oI men. KrIsInu's IIIe cuImInuLed
In LIe MuIubIuruLu wur wIIcI wus u sIngIe, momenLous buLLIe beLween Lwo royuI
IumIIIes InvoIvIng LIe deuLIs oI over z mIIIIon wurrIors on u buLLIeIIeId cuIIed
KuruksIeLru (now norLI oI New DeIII). TIe enLIre buLLIe pIvoLed uround u dIvIne
womun cuIIed DruupudI.
TIe Kuuruvu IumIIy (LIe bud guys) Iud InsuILed Ier cIusLILy In LIe royuI courL uILer
cIeuLIng LIe Punduvu IumIIy (good guys) In u gume oI dIce. By LIreuLenIng u womun's
cIusLILy LIe Kuuruvus Iud sunk Lo LIe IowesL IeveI oI 'udIurmu'. TIus LIe egoLIsLIcuI
und IuLe-IIIIed Kuuruvus LIreuLened LIe uncIenL essence oI ndIun cIvIIIsuLIon.
KrIsInu guIded LIe Punduvus Lo vIcLory on LIe buLLIeIIeId oI KuruksIeLru, oILen by
mIrucuIous InLervenLIon, so LIuL DruupudI wus uvenged und DIurmu resLored.
UnIIke Rumu, KrIsInu dId noL udIere Lo un exLernuI code oI DIurmu. RuLIer, Ie suw
Lo LIe essence oI eucI sILuuLIon und ucLed In sucI u wuy us Lo munIIesL LIe greuLesL
dIvIne good.
DespILe muny modern InLerpreLuLIons oI KrIsInu, Ie wus noL u womunIser LIe
uncIenL (und more uuLIenLIc) scrIpLures sIow LIuL Ie wus compIeLeIy InnocenL oI IusL
und greed. TIus KrIsInu, us LIe essence oI purILy, wus LIe musLer oI yogIc
spIrILuuIILy, LIe essence oI dIurmu.
Toduy KuruksIeLru Is LIe buLLIeIIeId oI LIe Iumun mInd. TIe MuIubIuruLu wur Is LIe
sLruggIe beLween our subIIme uspIruLIons (LruLI, beuuLy und uwureness) und our
gross desIres (securILy, sensuLIon und power). As IndIvIduuIs we mereIy cIoose sIdes.
WIen we cIoose us LIe Punduvus, we cIoose DIurmu und ILs IruIL oI spIrILuuI
evoIuLIon. TIe enLIre cosmos (SrI KrIsInu) guIdes us LIrougI LIe buLLIe oI IIIe und we
uILImuLeIy deIend LIe suncLILy oI DruupudI, LIe dIvIne IemInIne, IounLuIn oI LruLI
wILIIn us. CIoose LIe Kuuruvus und we ure desLIned Ior deIeuL Ior we eIecL Lo move
uguInsL LIe dIvIne order. DIurmu ILseII wIII desLroy us und LIe uILImuLe prIze oI
spIrILuuI uwureness becomes IorIeIL.
TIese Iegends IIIusLruLe boLI LIe IeuvenIy und eurLIIy ImporLunce oI DIurmu. TIe
MuIubIuruLu Is very mucI oIder LIun LIe Iumous works oI cIussIcuI Greece (In IucL IL
Is Ionger LIun Homer's IIud und Odyssey combIned); even ILs orIgIn Is mysLIcuI,
IuvIng been wrILLen by LIe suge VIyusu wIo perceIved LIe enLIre sLory In LIe sLuLe oI
medILuLIon LIousunds oI yeurs beIore IL occurred.
WIen Moses brougIL down LIe 1o commundmenLs Irom ML. SInuI Ie LuugIL LIe
srueIILes LIuL DIurmu wus LIe dIvIne Iuw by wIIcI LIey (wIo Ioved LruLI) uspIred
couId Iree LIemseIves Irom LIeIr EgypLIun sIuve musLers (LIe buse desIres) und reucI
LIe promIsed Iund (spIrILuuI IIberuLIon).
AILIougI MoIummed Ied IIs IoIIowers InLo u bIoody und LerrIbIe wur Lo deIend LIe
Iuw oI sIum (DIurmu) Irom LIe cIIId-murderIng und mysogInIsLIc IdoIuLers, Ie
descrIbed LIuL pIysIcuI wur us LIe 'Iesser jIIud'.TIe 'greuLer JIIud' Is LIe InIInILeIy
more dIIIIcuIL wur wIIcI LIe seekers IIgIL wILIIn LIemseIves Ior moruI purIIIcuLIon,
deuLI oI LIe ego und vIcLory over desIre, uLLucImenL und condILIonIng.
SIukespeure's moruIILy pIuys were uII Iessons In LIe cosmIc supremucy oI DIurmu
over Iumun IoIIy. TIus HumIeL's vucIIIuLIon beLween IIs prInceIy duLy und IIs
IrIvoIous IrresoIuLIon Ied Lo LIe deuLI oI OpIeIIu (Ioss oI LIe dIvIne IemInIne) und IIs
own exLIncLIon LIe Lrugedy wus LIuL by procrusLInuLIng IIs DIurmu Ie IorIeILed IIs
desLIny Lo Lrue IuIIIImenL us kIng (LruLI). WIereus Henry V, by ImmedIuLeIy LukIng Lo
IIs DIurmu us u IuIr kIng, won noL onIy u mIrucuIous, vIcLory (LIe BuLLIe oI AgIncourL
In wIIcI LIe EngIIsI were ouLnumbered z Lo 1) over LIe urrogunL rencI (Iumun
ego) buL uIso LIe IuIr rencI prIncess (subIIme beuuLy und LruLI).
CIrIsL LuugIL us LIuL IorgIveness Irees us Irom our own peLLy ego (und ILs quuIILIes
sucI us prIde, vengeunce, uggressIon, grudge beurIng) so LIuL we cun sLuy on LIe puLI
oI DIurmu. CIrIsL's messuge Is encupsuIuLed In sLuLemenLs sucI us 'He wIo Iooks uL u
womun wILI IusL Ius uIreudy commILLed uduILery' In oLIer words un exLernuI
moruIILy or eLIIc Is InsuIIIcIenL, Ior Lrue DIurmu Is purILy oI IeurL und mInd.
So Why is hurmu so ubsent Irom the conscioosness oI the Western
mind?
A sIgnIIIcunL sIure oI LIe bIume IuIIs upon muInsLreum CIrIsLIun docLrIne. As more
IIgIL Is LIrown upon LIe gnosLIc (mysLIc) CIrIsLIun secLs und LIeIr so-cuIIed IereLIcuI
scrIpLures sucI us LIe Nug HummudI IIbrury und LIe Deud Seu ScroIIs, we see LIuL
CIrIsL dId In IucL conIIrm LIe LIen popuIur Ideus oI Kurmu, reIncurnuLIon, seII-
reuIIsuLIon und LIe DIvIne emInIne (HoIy GIosLJMoLIer Mury) us reuIILy.
TIe cIurcI's erusure oI LIe prIncIpIe oI kurmu reduces our IeeIIng oI dIrecL
responsIbIIILy Ior our IIIe, our cIrcumsLunces und our personuI spIrILuuIILy. L ucLuuIIy
encouruges ImmedIuLe gruLIIIcuLIon und sensuLIonuIIsm. CunceIIIng LIe prIncIpIe oI
reIncurnuLIon In preIerence Ior u sIngIe-IIIe docLrIne uIso encouruges IrresponsIbIe
ucLIon sInce we cun supposedIy uLone Ior uny bud ucLIons by IusL mInuLe conversIon.
Worse, IL bIInds us Lo LIe Ideu oI spIrILuuI evoIuLIon LIrougI muny IIves LIrougI
observunce oI DIurmu. PuuI wus neILIer u suInL nor un uposLIe, In IucL muny oI LIe
gnosLIc uccounLs descrIbe IIm us un enemy oI CIrIsL's Lrue LeucIIngs. HIs Ideus oI
'bIInd IuILI' und 'conversIon' In order Lo enLer Ieuven uILer deuLI neguLes possIbIIILy
oI susLuIned experIence oI Ieuven wIIIe In LIe pIysIcuI body. TIe cunceIIuLIon oI
mysLIcIsm Is IurLIered by LIe docLrIne oI 'orIgInuI sIn' In wIIcI Iumun beIngs ure
suId Lo be IundumenLuIIy IIuwed und LIereIore unubIe Lo perIecL LIemseIves IeL uIone
be worLIy oI LIe dIvIne und ILs experIence.
InuIIy, IL Is CIrIsLIun IuIse docLrIne LIuL denIgruLes women begInnIng wILI Eve's
LempLuLIon und endIng wILI LIe mIsogynIsL PuuI. L Is no wonder LIuL LIe HoIy
GIosLJDIvIne emInIne Is noL undersLood In LIe CIrIsLIun WesL sInce LIe puLrIurcIuI
cIurcIes Iuve vIrLuuIIy edILed IL ouL oI exIsLence.
Now LIe CIrIsLIun WesL Is comprIsed muInIy oI IndIvIduuIs wILI IILLIe reuI sense oI
connecLIon Lo LIe cosmIc order und so LIeIr mundune reIIgIon Loduy Ius IILLIe beurIng
on spIrILuuIILy. Nor does spIrILuuIILy und ILs experIence depend on LIeIr beIuvIour.
RuLIer LIun IIvIng uccordIng Lo DIurmu LIuL pervudes LIeIr IIIe peopIe ure menLuIIy
ensIuved Lo CIurcI DocLrIne und ILs empLy promIse oI suIvuLIon. WIeLIer or noL we
ure CIrIsLIuns, LIe cIurcIes unuuLIorIsed cunceIIuLIon oI LIese prIncIpIes Ius
sepuruLed LIe WesLern uwureness Irom ILs spIrILuuI rooLs. Hence LIe poverLy oI
DIurmu In LIe WesL Loduy resLs consIderubIy upon LIe sIouIders oI LIe ProLesLunL
und CuLIoIIc cIurcIes wIo Iuve propuguLed LIeIr subLIy AnLI-CIrIsLIun docLrInes Ior
over 1ooo yeurs.
WIen LIe WesLern Europeuns coIonIsed LIe New WorId LIe Amer-ndIuns LIere were
sLupeIIed by LIe wIILes' Iuck oI reIuLIonsIIp Lo LIe Iund und LIe gods, und uIso by LIe
IncredIbIe credence gIven Lo muLerIuI possessIons. TIere wus un AmerndIun
propIecy predIcLIng LIe comIng oI wIILes: AppurenLIy II LIe wIILemun cume beurIng
LIe symboI oI u cIrcIe LIe Age oI TruLI wouId begIn. I LIey cume beurIng u cross IL
wouId sIgnuI LIe end oI LIe worId. AppurenLIy LIe AmerIndIun's were Iorewurned oI
LIe IoIIowers oI PuuI wIo cume IILeruIIy wILI u BIbIe In one Iund und u gun In LIe
oLIer. WIIIe LIe gun muy Iuve murdered ndIuns, LIe PuuIIun dIsLorLIon oI LIe BIbIe
murdered un enLIre spIrILuuI cuILure.
TIe modern CIurcIes oI Loduy conLInue LIuL LrudILIon by puyIng Loken respecL Lo
CIrIsL wIIIe pussIveIy encourugIng LIe cuILure oI muLerIuIIsm, dogmuLIc dependence
und superIIcIuIILy Lo wIIcI He wus so obvIousIy opposed.
'True spirituolitg con enlighten science
so thot it seroes rother thon enslooes'
nsLILuLIonuIIsed reIIgIons und LIeIr InIerenLIy Iuke LIeoIogIes ure noL LIe onIy
cuIprIL. WIIIe LIe VuLIcun und oLIers IIke IL muy Iuve cuL LIe IIvIng IeurL ouL oI
reIIgIous experIence, LIey sLIII puy IIp-servIce Lo LIe memory oI moruIILy.
Modern socIeLy Ius u new reIIgIon wIIcI Ius suppIunLed IrruLIonuI IuILI. L conLInues
Lo undermIne DIurmu wILI ILs nurrow buL seII-gIorIIyIng creed oI 'ruLIonuIIsm'. TIIs
new IuILI Is 'scIence'.
WIen NewLon 'expIuIned' LIuL LIe unIverse wus IILLIe more LIun u gIunL pIece oI
cIockwork und wIen DescurLes 'proved' LIuL LIe Iumun beIng wus sImpIy u compIex
mucIIne devoId oI dIvIne InspIruLIon, LIe uge oI ruLIonuIILy begun.
TIe IrruLIonuI Ideus oI spIrILuuI experIence (wIIcI so Iur cun'L be meusured) und
DIvIne WIII (wIIcI Is beyond InLeIIecL) were dIscurded In Iuvour oI reuson und IogIc.
TIe IndusLrIuI revoIuLIon LuugIL mun LIuL IIs scIence und LecInoIogy couId domInuLe
NuLure, wIose Iuws, unLII LIen, Ie Ionoured und respecLed.
MeLupIysIcs wus dIscredILed us IIIogIcuI. ReIIgIon, myLIoIogy und muny oLIer uspecLs
oI LIe unIversuI DIurmu were expIuIned uwuy us 'copIng mecIunIsms' desIgned Lo
muInLuIn 'psycIoIogIcuI Iomeo-sLusIs' In u 'IosLIIe envIronmenL'.
'ScIence' und LIe reIIgIon oI 'ruLIonuIILy' becume LIe pre-emInenL cuILuruI sIupIng
Iorce. SInce, LIe scIenLIsLs suId, God doesn'L exIsL, neILIer does 'goodness' nor
'budness', 'rIgIL' or 'wrong'. MoruI InsLIncL, wIsdom und conscIence (DIurmu) were
dIscouruged us IIIogIcuI. TIe spIrILuuI gIue wIIcI IoIds u cIvIIIsuLIon on u coIesIve
und DIurmIc puLI wus scIenLIIIcuIIy removed und repIuced wILI LIe muLerIuIIsLIc
eLIos cuIIed 'LecInoIogIcuI udvuncemenL', 'consumerIsm' und 'permIssIveness'.
A socIeLy wIIcI couId Iuve Iooked Lo LIe beucon oI spIrILuuI experIence und used ILs
guIdIng IIgIL oI DIurmu Lo LIe beLLermenL oI uII now scrumbIes bIIndIy uILer LIe
doIIur In u IIIesLyIe upproprIuLeIy cuIIed LIe 'ruL-ruce'. No wonder, LIen, LIuL WesLern
cuILure cun creuLe u sense oI dIsInLegruLIon In so muny oI us.
However Lo sImpIy bIume scIence or LIe deud reIIgIons Is unreuIIsLIc, Ior, IeeI, LIey
ucLuuIIy represenL Iorces operuLIng wILIIn us. CouId scIence und ruLIonuIILy be
sympLoms oI our own ego und InLeIIecL wIIcI Ius deveIoped wILIouL reIuLIonsIIp Lo
LIe WIoIe? So mucI so LIuL IL domInuLes our uwureness und convInces us Lo IorgeL
LIe InnuLe dIurmu wILIIn us? NoL unIIke spoIIL cIIIdren wIo Lry Lo domInuLe LIeIr
wIser purenLs wILI LIeIr own peLLy desIres.
Do reIIgIous InsLILuLIons represenL LIe condILIonIngs und Ieurs wILIIn us? TIey exIsL
onIy becuuse we wunL Lo be LoId wIuL Lo do, wIuL Is rIgIL und wrong, Lrue und IuIse.
Our mInd screums Ior someLIIng compreIensIbIe Lo cIIng Lo ruLIer LIun emburk on
LIe puInIuI journey oI seII-uwureness wIIcI ends noL In dogmu buL In 'GnosIs' LIuL
wIII puL un end Lo ego und mInd us we joIn LIe dIvIne InLeIIIgence.
True spIrILuuIILy cun enIIgILen scIence so LIuL IL serves ruLIer LIun ensIuves, und IL
cun resurrecL LIe spIrIL oI unIversuI reIIgIon LIuL exIsLs wILIIn us uII.
TIe LenLI uvuLur oI ord VIsInu Is 'KuIkI'. HIs nume meuns "pure" und LIe propIeLs
suy Ie wIII rIde u wIILe Iorse uL LIe end oI LIIs mIIIennIum Lo desLroy LIe enemIes oI
DIurmu Iorever. SL JoIn's reveIuLIon IoreLeIIs "TIe RIder" wIose nume Is 'IuILIIuI
und Lrue'. He Loo wIII rIde u wIILe Iorse und uvenge LIe Lrue suInLs. Muny oLIer
uncIenL cuILures propIesy LIe comIng oI un uwesome beIng wIo wIII bIess LIe
upIoIders oI LIe CosmIc Order (DIurmu) und wreuk vengeunce on LIe neguLIve
Iorces und LIeIr sympuLIIsers. As LIe worId LeeLers on LIe brInk oI ecoIogIcuI und
cuILuruI coIIupse, IL seems LIuL LIe suIvuLIon oI IumunILy, Indeed LIe worId, IIes In LIe
puLI oI buIunce und uwureness cuIIed DIurmu. TIe uncIenL propIecIes remInd us oI
LIe urgency wILI wIIcI we musL cIoose our IInuI puLI.
Our common sense, LIe uncIenL ScrIpLures, LIe propIeLs, LIe sIgns oI MoLIer EurLI
und now LIe scIenLIsLs LIemseIves uII promIse LIuL LIe puLI oI 'udIurmu' wIII end In
cuLusLropIe, judgemenL und upocuIypse.
To resurrecL our cIvIIIsuLIon Irom LIIs ImmInenL course requIres LIe uwukenIng oI LIe
essence oI DIurmu wILIIn us. Our cuILure does noL LeucI us dIvIne Iuw, IeL uIone LIe
meuns Lo reuIIse IL. So we musL Iook wILIIn Lo our Lrue beIng, LIe SpIrIL, LIe source oI
IIvIng DIurmu. TIe SpIrIL Is mude known by LIe process oI seII-reuIIsuLIon wIIcI
occurs In LIe InIInILe spuce beLween Lwo LIougILs -Ie. medILuLIon. By Lrue medILuLIon
LIe sponLuneous und InnuLe dIurmu cun be uwukened und mude munIIesL In eucI oI
us.
TIe coIIecLIve suIvuLIon oI our cIvIIIsuLIon requIres LIe Inner LrunsIormuLIon oI every
IndIvIduuI Irom LIe Ignorunce oI muLerIuIIsm und IndIvIduuIIsm Lo LIe GnosIs oI
coIIecLIve spIrILuuI uwureness. TIe genuIne seekers oI LruLI wIII receIve LIe spIrILuuI
uwukenIng noL by psycIedeIIc drugs nor by occuIL prucLIces. Nor sIuII LIey Iuve Lo
ubundon socIeLy Lo joIn some spIrILuuI urIsLocrucy oI monks, prIesLs or IermILs.
TIose wIo seek LIe LruLI wILI LIe depLI oI LIeIr IeurL sIuII Iuve IL uwukened In LIem
sponLuneousIy und sIIenLIy by LIe sLrengLI oI LIeIr pure desIre. TIey onIy need Lo
recognIse LIuL IL wIII munIIesL noL In LIougIL, Imuge or pIIIosopIy buL In LIe sIIenL
spuce beLween Lwo LIougILs. n LIIs spuce InspIres LIe breuLI und wIII oI LIe DIvIne,
LIe IounLuIn oI DIurmu.
Buddhism In Modern Society
by Venerable Thubten Chodron

55reciating Our dvantageous Circumstances
e are extraordinaril y fortunate to have the circumstances for Dharma practice that are presently
available to us. n both 1993 and 1994 went to Mainland China on a pilgrimage and visited
many temples there. Seeing the situation of Buddhism there made me appreciate the fortune we
have here. However, we often take our freedom, material prosperity, spiritual masters and the
Budda's teachings for granted and are blind to the wonderful opportunity that we have to
practice. For example, we take for granted our ability to gather together to learn the Dharma. But
this is not the case in many places. For example, when was on a pilgrimage at Jiu Hua Shan,
Kshitigarbha's Holy Mountain, the abbess of a nunnery asked me to give a talk to the pilgrims
there. But my friends from Shanghai who were traveling with me said, "No, you can't do that. The
police will come and all of us will get in trouble." e had to be careful about even an innocent
activity like teaching the Dharma. Only when the abbess said that she was a friend of the police
did my friends say it was safe for me to teach.
t is important that we reflect on the advantages and good circumstances that we have to practice
right now. Otherwise, we will take them for granted and they will go to waste. e tend to select
one or two small problems in our life, emphasize them, and blow them out of proportion. Then we
think, " can't be happy. can't practice the Dharma," and this thought itself prevents us from
enjoying our life and making it meaningful. e human beings are very funny: when something
bad happens in our lives we say, "hy me? hy is this happening to me?" But when we wake
up every morning and are alive and healthy and our family is well, we never say, "hy me? hy
am so fortunate?"
Not only should we open our eyes to all the things that are going right in our lives, but also we
should recognize that they are results of our own previously-created positive actions or karma. t
is helpful to think, "hoever was in a previous life, did a lot of positive actions which make it
possible for me to have so many good circumstances now. So in this life should also act
constructively by being ethical and kind so that in the future such fortune will continue."
55reciating Our ProbIems
Appreciating our advantageous circumstances is important as is appreciating our problems. hy
appreciate our problems? Because the difficult situations in our lives are the ones that make us
grow the most. Take a minute and think about a difficult time in your life, a time when you had a
lot of problems. Didn't you learn something valuable from that experience? You wouldn't be the
person you are now without having gone through those difficulties. e may have gone through a
painful time in our life, but we came out the other side with stronger inner resources and a better
understanding of life. Seen in this way, even our problems enable us to become better people
and aid us on the path to enlightenment.
Before we take refuge in the Three Jewels -- the Buddhas, the Dharma, and the Sangha -- it is
helpful to visualize them in the space in front of us. That is, we imagine the Buddhas,
bodhisattvas, and arhats in a pure land. e are there too, surrounded by all sentient beings. A
pure land is a place where all the circumstances are conducive to practicing the Dharma. hen
visualized being in a Pure Land, used to imagine only the people liked and left out the people
with whom felt uncomfortable, threatened, insecure, or fearful. t was nice to imagine being in a
place where everything was very pleasant and it was easy to practice the Dharma.
But one time when was visualizing the pure land, all the people who were giving me problems
were there too! recognized that if a pure land is a place conducive for Dharma practice, then
also need the people who harm me to be there, because they help me to practice. n fact,
sometimes those who harm us help us more to practice the Dharma than those who help us. The
people who help us, give us gifts, and tell us how wonderful, talented, and intelligent we are often
cause us to get puffed up. On the other hand, the people who harm us show us very clearly how
much resentment and jealousy we have and how attached we are to our reputations. They help
us to see our attachments and aversions and they point out the things we need to work on in
ourselves. Sometimes they help us even more than our teachers do in this respect.
For example, our Dharma teachers tell us, "Try to forgive other people, try not to be angry.
Jealousy and pride are defilements, so try not to follow them because they will cause you and
others difficulties." e say, "Yes, yes, that's true. But don't have those negative qualities. But
the people who harm me are very resentful, jealous, and attached!" Even though our Dharma
teachers point out our faults to us, we still don't see them. But when people with whom we don't
get along point out our faults to us, we have to look at them. e can't run away anymore. hen
we're outrageously angry or burning with jealousy or attachment is eating away at us, we can't
deny that we have these negative emotions. Of course, we try to say that it's the other person's
fault, that we have these horrible emotions only because they made us have them. But after
we've listened to the Buddha's teachings, this rationale doesn't work any more. e know in our
hearts that our happiness and suffering come from our own mind. Then, even though we try to
blame our difficulties on other people, we know we can't. e are forced to look at them
ourselves. And when we do, we also see that they are incredible opportunities to grow and learn.
The bodhisattvas, who sincerely wish to practice the Dharma, want to have problems. They want
people to criticize them. They want their reputation to get ruined. hy? They see problems as
wonderful opportunities to practice. Atisha, a great bodhisattva in ndia, helped to spread
Buddhism to Tibet in the 11th century. hen he went to Tibet, he took his ndian cook with him.
This cook was very disagreeable, speaking harshly and being rude and obnoxious to people. He
even regularly insulted Atisha. The Tibetans asked, "hy did you bring this person with you? e
can cook for you. You don't need him!" But Atisha said, " do need him. need him to practice
patience."
So when someone criticizes me think, "He is an incarnation of Atisha's cook." One time was
living in a Dharma center and had big problems with one person there, let's call him Sam. was
so happy when left that place to go back to the monastery and see my spiritual master. My
master knew of my difficulties and asked me, "ho is kinder to you: the Buddha, or Sam?"
immediately replied, "Of course the Buddha is kinder to me!" My teacher looked disappointed
and proceeded to tell me that Sam was actually much kinder to me than the Buddha! hy?
Because couldn't possibly practice patience with the Buddha. had to practice with Sam, and
without practicing patience there was no way could become a Buddha, so actually needed
Sam! Of course, that wasn't what wanted my teacher to say! wanted him to say, "Oh,
understand, Sam is a horrible person. He was so mean to you, you poor thing." wanted
sympathy, but my teacher didn't give it to me. This made me wake up and realize that difficult
situations are beneficial because they force me to practice and find my inner strength. All of us
are going to have problems in our lives. This is the nature of cyclic existence. Remembering this
can help us to transform our problems into the path to enlightenment.
harma Practice in Modern Society
This is an important aspect of Buddhism in modern society. Dharma practice isn't just coming to
the temple; it's not simply reading a Buddhist scripture or chanting the Buddha's name. Practice
is how we live our lives, how we live with our family, how we work together with our colleagues,
how we relate to the other people in the country and on the planet. e need to bring the
Buddha's teachings on loving-kindness into our workplace, into our family, even into the grocery
store and the gym. e do this not by handing out leaflets on a street corner, but by practicing
and living the Dharma oursel ves. hen we do, automatically we will have a positive influence on
the people around us. For example, you teach your children loving-kindness, forgiveness, and
patience not only by telling them, but by showing it in your own behavior. f you tell your children
one thing, but act in the opposite way, they are going to follow what we do, not what we say.
%eaching ChiIdren by Exam5Ie
f we're not careful, it is easy to teach our children to hate and never to forgive when others harm
them. Look at the situation in the former Yugoslavia: it is a good example of how, both in the
family and in the schools, adults taught children to hate. hen those children grew up, they
taught their children to hate. Generation after generation, this went on, and look what happened.
There is so much suffering there; it's very sad. Sometimes you may teach children to hate
another part of the family. Maybe your grandparents quarreled with their brothers and sisters,
and since then the different sides of the family didn't speak to each other. Something happened
years before you were born -- you don't even know what the event was -- but because of it,
you're not supposed to speak to certain relatives. Then you teach that to your children and
grandchildren. They learn that the solution to quarreling with someone is never to speak to them
again. s that going to help them to be happy and kind people? You should think deeply about
this and make sure you teach your children only what is valuable.
This is why it's so important that you exemplify in your behavior what you want your children to
learn. hen you find resentment, anger, grudges, or belligerence in your heart, you have to work
on those, not only for your own inner peace but so you don't teach your children to have those
harmful emotions. Because you love your children, try to also love yourself as well. Loving
yourself and wanting yourself to be happy means you develop a kind heart for the benefit of
everybody in the family.
Bringing Loving-Kindness to the SchooIs
e need to bring loving-kindness not only into the family but also into the schools. Before
became a nun, was a schoolteacher, so have especially strong feelings about this. The most
important thing for children to learn is not a lot of information, but how to be kind human beings
and how to resol ve their conflicts with others in a constructive way. Parents and teachers put a
lot of time and money into teaching children science, arithmetic, literature, geography, geology,
and computers. But do we ever spend any time teaching them how to be kind? Do we have any
courses in kindness? Do we teach kids how to work with their own negative emotions and how to
resolve conflicts with others? think this is much more important than the academic subjects.
hy? Children may know a lot, but if they grow up to be unkind, resentful, or greedy adults, their
lives will not be happy.
Parents want their children to have a good future and thus think their children need to make a lot
of money. They teach their children academic and technical skills so that they can get a good job
and make lots of money -- as if money were the cause of happiness. But when people are on
their deathbed, you never hear anybody wishfully say, " should have spent more time in the
office. should have made more money." hen people have regrets about how they lived their
life, usually they regret not communicating better with other people, not being kinder, not letting
the people that they care about know that they care. f you want your kids to have a good future
don't teach them just how to make money, but how to live a healthy life, how to be a happy
person, how to contribute to society in a productive way.



%eaching ChiIdren to Share with Others
As parents you have to model this. Let's say your children come home and say, "Mom and Dad,
want designer jeans, want new rollerblades, want this and want that because all the other
kids have it." You say to your children, "Those things won't make you happy. You don't need
them. t won't make you happy to keep up with the Lee's." But then you go out and buy all the
things that everybody else has, even though your house is already filled with things you don't
use. n this case, what you are saying and what you are doing are contradictory. You tell your
children to share with other children, you don't give things to charities for the poor and needy.
Look at the homes in this country: they are filled with things we don't use but can't give away.
hy not? e're afraid that if we give something away we might need it in the future. e find it
difficult to share our things, but we teach children that they should share. A simple way to teach
your children generosity is to give away all the things you haven't used in the last year. f all four
seasons have gone by and we haven't used something, we probably won't use it the next year
either. There are many people who are poor and can use those things, and it would help
ourselves, our children, and the other people if we gave those things away.
Another way to teach your children kindness is to not buy everything that you want. nstead, save
the money and give it to a charity or to somebody who is in need. You can show your children
through your own example that accumulating more and more material things doesn't bring
happiness, and that it's more important to share with others.
%eaching ChiIdren bout the Environment and RecycIing
Along this line, we need to teach children about the environment and recycling. Taking care of
the environment that we share with other living beings is part of the practice of loving kindness. f
we destroy the environment, we harm others. For example, if we use a lot of disposable things
and don't recycle them but just throw them away, what are we giving to future generations? They
will inherit from us bigger garbage dumps. 'm very happy to see more people reusing and
recycling things. t is an important part of our Buddhist practice and an activity that temples and
Dharma centers should take the lead in.
The Buddha did not comment directl y on many things in our modern society -- such as recycling -
- because those things didn't exist at his time. But he talked about principles that we can apply to
our present situations. These principles can guide us in deciding how to act in many new
situations that didn't exist 2,500 years ago.
New ddictions in the Modern Society
However, the Buddha did talk directly about intoxicants and discouraged us from using them. At
the time of the Buddha, the chief intoxicant was alcohol. However, extrapolating on the principle
he set down, the advice against intoxicants also refers to using recreational drugs or misusing
tranquilizers. f we take this a step further, we have to observe our relationship to the biggest
intoxicant in our society: television. As a society, we are addicted to TV. For example, after
getting home from work, we're tired and want to relax. hat do we do? e sit down, turn on the
TV, and space out for hours, until we finally fall asleep in front of it. Our precious human life, with
its potential to become a fully enlightened Buddha, gets wasted in front of the TV! Sometimes
certain TV programs are far worse intoxicants than alcohol and drugs, for example, programs
with a lot of violence. By the time a child is 15-years-old, he or she has seen thousands of people
die on the television. e're intoxicating our children with a violent view of life. Parents need to
select the TV programs they watch with a lot of care, and in that way be an example to their
children.
Another big intoxicant is shopping. You may be surprised to hear this, but some psychologists
are now researching addiction to shopping. hen some people feel depressed, they drink or use
drugs. Other people go to the shopping center and buy something. t's the same mechanism: we
avoid looking at our problems and deal with our uncomfortable emotions by external means.
Some people are compulsive shoppers. Even when they don't need anything, they go to the mall
and just look around. Then buy something, but return home still feeling empty inside.
e also intoxicate ourselves by eating too much or eating too little. n other words, we handle
our uncomfortable emotions by using food. often joke that in America the Three Jewels of
Refuge are the TV, the shopping center, and the refrigerator! That's where we turn when we
need help! But these objects of refuge don't bring us happiness and in fact make us more
confused. f we can turn our mind to the Buddhas, the Dharma, and the Sangha, we'll be a lot
happier in the long-run. Even in this moment, our spiritual practice can help us. For example,
when we are tired or stressed out, we can relax our mind by chanting the Buddha's name or by
bowing to the Buddha. hile doing this, we imagine the Buddha in front of us and think that
much radiant and peaceful light streams from the Buddha into us. This light fills our entire body-
mind and makes us very relaxed and at ease. After doing this for a few minutes, we feel
refreshed. This is much cheaper and easier than taking refuge in the TV, shopping mall, and
refrigerator. Try it!!
Rule of Law - Rule of Dharma
@agged wlLh Coherence uue rocess !usLlce enslon 8eform 8ule of Law ?oga
'1owards a just, secure and peaceful world
governed by the rule of law is the theme oI a new UN website: UN Rule oI Law.
The theme oI the World Economic Forum, Davos 27-31 January 2010, is 'Improve the State
of the World: Rethink, Redesign and Rebuild (with trust). What the Davos theme tells the
world is that much oI what is needed Ior a well-balanced well-ordered society (oI which the
corporate world is but a part) has broken, and that there has been a deIicit and erosion oI
'trust. These need Iixing without delay and with trust re-discovered among its constituents.
Over the years, the makers oI our modern world always remained parochial so much so all
progress and development (human or otherwise) has been seen through the prism oI selI-
interest and selI-importance, be it within territorial borders or outside, resources,
development, color oI skin, uniqueness oI culture, customs, liIe-style, language, etc.
Sometimes, this 'ego-system covets Ior a kind oI stardom on the world stage, however
uncomIortable it may prove to keep it Ior any length oI time! See China`s ambition Ior
prominence in the context oI global economic crisis pushing USA to a secondary level or
even lower in the geo-political scale.
This week/month, as we celebrate the 60th anniversary oI the Indian Republic, as a Iounding
member oI the UN with its 60 years oI existence with mixed-blessing, we Iind ourselves
thrust into a world very diIIerent Irom the one 60 years ago. Despite our preIerences or
otherwise, there is no longer real boundaries, borders, Berlin walls, or real limits to prevent
us Irom touching and Ieeling the humanity everywhere, our access to inIormation and
communication are instant and we enjoy our technology-driven Ireedom to see and to know
how we humans are being treated in every other part oI this planet and compare notes and
question our rulers and even world Iorums.
The pressure to 'rethink, redesign and rebuild (with trust) is increasing along with the
deepening concern oI state oI aIIairs. We need to understand this pressure and acquire the
'how to techniques and tools to tackle a number oI issues in these areas:
O conomlc and soclal welfare
O ,lLlgaLlng rlsks of fuLure mlshaps and resolvlng sysLemlc fallures and problems
O SusLalnablllLy and creaLlng a framework of pracLlcal values" and reallsLlc guldellnes LhaL can
gulde Lhe developmenL and sLrengLhenlng of socloeconomlc well belng and soclal [usLlce
O CreaLlng an effecLlve framework of reallsLlc rulesofLhegame" and relevanL and capable
lnsLlLuLlons
O SLrengLhenlng governance culLure LhaL engenders democraLlc values Lransparency and
effecLlve parLlclpaLlon ln all declslon maklng wlLh a sense of accounLablllLy
Unlike the UN endless debates and deliberations, the Davos tradition has been more positive
at least in coming with a better situation analysis and consensus oI possible solutions and
action plans. But then, Davos has no legislative, judicial and executive powers to
'operationalize the solutions and remedies, or to enIorce implementation through any
authority, coercion or public persuasion. The best it can probably achieve is to pinch, or
stimulate, the nerves oI conscience oI the corporate leaders, some inIluential groups and
bureaucrats, reminding oI their commitments, commissions and omissions and maybe helping
them with some-Iorm oI selI-disciplines Ior the sake oI a better world order. At the same
time, it can place beIore the civil society all its Iindings, thus enhancing awareness oI its
rights, responsibilities and duties in its ability to question the deIiciencies oI any groups and
also in Iinding just solutions Ior global problems.
Because oI legal authority and control oI resources, the role oI governments everywhere
becomes crucial in the making oI new ideas and solutions into workable reality. Again, with
no two countries or governments are similar in their commitment, capacity, competence and
legal authority to undertake needed changes in their systems, the international organisations
like the UN and its agencies occupy a special status and have a key role to play in the scheme
oI things. II the UN and its agencies are well-run and are truly eIIective, then the whole
world, most importantly the developing and small countries, will beneIit by having equal say
in the management oI world aIIairs and can enjoy both the rights and material beneIits a
stable world order can bestow.
Simply put, the eIIectiveness oI UN depends on its 'credibility and its trust-worthy
leadership. While the leadership is selected by the powers-that-be, there is much to its quality
that can be added with enhancing the credibility oI and trust in the system. In the writer`s
opinion the credibility gap can be narrowed with a simple medicine: .oheren.e in what the
UN says and what it does; its internal justice system reIlecting the Iundamentals oI the UN
Charter and the Universal Declaration oI Human Rights (UDHR) lending credibility to the
true meaning oI the 'rule oI law.
For example, a sample analysis oI over 50 oI the UNDT judgements/decisions Ior the
period July/December 2009 (50 out oI 96 cases) shows that more than 50 oI the cases were
rejected; another 10 disposed oI as being non-compliant with procedures; over 10 the
cases where the so called staII-Iavourable decisions were in Iact bought with or exchanged
Ior money, called as compensatory payments; UNDT has had no independent mechanism to
investigate the complaints Ior truth or otherwise, nor had any noticeable 'deep inclination to
query the management decisions one way or another. Besides this reputation, it is also
reported that a number oI cases sent to the UN Appeals Tribunal are being shunted back to
the UNDT so as to 'ensure more delays and more Iragmentation oI Iinal decisions and
justice.
Unless I am terribly wrong, it may seem that we are going to have the same old rotten old
wine (with more virulent germs) in the new bottle! My prayers are there to make my
prognosis wrong!
Notwithstanding Davos, Regional elite Clubs like EU, ASEAN, APEC, NATO, Latin
American Grouping, et al, the world order can never be re-ordered to sanity, equity, Iairness
and justice, without support and active involvement oI a world organisation where all
countries sit, talk and decide matters as equals. Right now the UN General Assembly where
192 countries can sit and talk (also listen iI they wish) to anything to do good, bad or ugly
about the world order.
II good things are desired, subduing bad and ugly things Irom happening, the rule oI law
should govern deliberations, decisions and implementation in the true spirit oI 'Dharma.
Now, we have only one world organisation called United Nations. It should be allowed to
Iunction with unIettered Ireedom and without blatant politicised impediments, or bamboozled
by deIective systems. This should be one oI the achievable goals to be reviewed in the 2010
MDG summit session to make the UN a trust-worthy world organisation Ior human survival.
' am desire in all living beings, that is not contrary to Dharma Bhagavad Gita Ch.VII.11.
Dharma (Sanskrit) right action based on righteousness, universal virtues, right thinking and
living, through the prism oI Dharma compact, a set oI simple 'do`s & 'don`ts that are
universally applicable, e.g. do not lie, do not harm; do not steal, care and share, mutual
respect and compassion, etc.
Dharma, Vo.ation and Your Life`s Purpose
Dbarma: Tbe Purpose
The concept of dharma is deeply ingrained in Jyotish, or what is commonly called Vedic astrology. A
correct understanding of this concept is essential in properly comprehending ones vocational path. The
word dharma implies a fulfillment of honor and recognition according to one's inherent purpose. Dharma
is the law of our existence, the path of our destiny. The Vedas, the ancient spiritual scripture of India,
speak of this: "There is nothing higher than dharma. Verily, that which is dharma is truth.

According to ancient Vedic scripture, dharma operates on four levels, four levels of divine order within
existence. Universal dharma, or rita, is divine order, or the operation of a conscious cosmic law,
regulating the natural world of phenomena. The Vedas say, "Earth is upheld by truth. Heaven is upheld
by the sun. The solar regions are upheld by eternal laws, rita.
Social dharma, or varna dharma, consists of the complex social matrix of familial and vocational
responsibility within all human societies. The great Vedic sage Manu cognized that humanity naturally
occurred in four states:
1. rahmins ... spiritual and scholarly types
2. Kshatriyas ... administrative and executive types
3. Vaishyas ... merchant and business types
4. Shudras ... servant and artisan types
Social dharma is realized in the fulfillment of our familial, communal and cultural responsibilities in this
world. Properly followed social dharma fuels the evolutionary progress of existence. The ancient Vedas
say, "When a person is born, whoever they may be, there is born simultaneously a debt to the Gods, to
the sages, to the ancestors, and to humanity.
Human dharma, or ashrama dharma, is the natural state of human existence, expressed in the four
ashrams, or stations of life. These four stages of human existence according to Vedic scripture are:
1. rahmacharya ... a time of study
2. Grihastah ... a time of work and family
3. Vanaprasta ... a time of slow withdrawal from public life
4. Sannyasa ... a final time of renunciation to give ourselves back to the divine from which we
came
The ancient Vedas say, "Pursuit of the duties of the stage of life to which one belongs, that, verily is the
rule.
Lastly, 5ersonal dharma, or swadharma, according to scripture, is said to be
determined by two forces: the karmas of the past, and the three aforesaid dharmas of this life. Our past
patterning mixes with the matrix of universal, social, and human dharma and inexorably draw us toward
the destiny of this life. Swadharma means, "one's personal law. The Vedas say that the worship of the
Hindu deity, Ganesha, the Vedic deity of dharma, reveals ones personal law. This deity governs the
higher intellectual faculties of human consciousness, and most importantly, for the purposes of this
article, is the divine deity that specifically governs astrology. The study of astrology is linked to an
understanding of ones personal dharma! The ancient scriptures further suggest that personal dharma
can be determined by the right study of Jyotish, or Vedic astrology! We have come full circle from the
deities of the heavens, back to the astrological chart of terra firma to reveal our personal purpose! The
ancient scriptures say: "Every person has his life designed beforehand, and the light of the purpose he is
born to accomplish in life has already been kindled in his soul!
This Vedic concept of personal law, or swadharma, is deeply ingrained in the infrastructure of the Vedic
astrological chart. Like the four stages of human dharma, or ashrama dharma, the Houses of the
astrological chart are divided into four stations, or types, reflecting the four ends of human pursuit. In
order, the four ends of human pursuit are:
1. Dharma ... rightful fulfillment of personal law
2. Artha ... rightful acquisition of personal resources
3. Kama ... rightful fulfillment of desires
4. Moksha ... liberation and emancipation from this world
You can see that this categorization is but a personal microcosm of the stages of ashrama, or human
dharma from start to finish!
bavas: Tbe Houses
The bhavas, or houses of the Vedic astrological chart, are correspondingly arranged to reflect these four
fruits of personal existence.
O Houses 1, 5, and 9 are the dharma stations
O Houses 2, 6, and 10 are the artha stations
O Houses 3, 7, and 11 are the kama stations
O Houses 4, 8, and 12 are the moksha stations
The rightful pursuits of the field of human experience is completely contained within the bhavas!
The bhavas of the Vedic chart start with dharma. The first house initiates the cycle of dharma, artha,
kama, and moksha. The second bhava follows as an artha house. The third house follows as a kama
house, and lastly the fourth house completes the cycle as a moksha house. These stations repeat in the
exact same order throughout the twelve houses of the astrological chart.
The Vedic sages consider the trikonal houses, houses 1, 5, and 9 the most auspicious houses because
they are dharma houses. Think about it. What can be said of personal existence if it has no personal
purpose, if it does not follow swadharma, that is personal dharma! The human pursuit of artha follows
dharma. Therefore, the houses that follow the dharma houses are the artha houses. These are house 2,
6, and 10. Of what value is the accumulation of resources without swadharma? What is the value of any
material resource if you are ignorant of its purpose? You will probably not be aware of its purpose
according to rita, or universal dharma. Only the sages and the Gods have this awareness. You may not
be aware of its purpose according to varna dharma, or social dharma. You may not be aware of its
purpose according to ashrama dharma, or human dharma. ut if you dont know the purpose of your
acquisitions according to swadharma, or personal dharma, then you have acquired and accumulated
what you posses in a profound state of ignorance! You have left yourself out of the loop of your personal
purpose!
Next to the trikonal houses the kendras, or the angles are said to be of auspicious import. The angles of
course are houses 1, 4, 7, and 10. As in western tropical astrology, these houses are the power centers
of the chart. Notice how both the first house and the tenth house are included in this grouping. These
are respectively both a dharma and an artha house, connected to the revelation of purpose and the
material necessary to accomplish this task. The first house pulls double duty as a trikonal and a kendra
house; after all, it is chiefly indicative of self and therefore the most powerful representative of the
individual.
In Vedic astrology, the power of the trikonal and kendra houses increases throughout the house order.
Of the three trikonal houses, 1, 5, and 9; the ninth is the most powerful and auspicious of the dharma
trines. It is a house of supreme dharmic intent, known as bhagya bhava; the house fortune. Of the four
kendras, houses 1, 4, 7, and 10; the tenth house is the most powerful and auspicious of the angles. As
the most powerful angle in the chart, the tenth house is known as karma bhava. The Sanskrit word
karma means, action. The tenth bhava is the house of action. It is where our deeds take place in the
world. You may be well intentioned, but you will be known by your deeds! Thats where the rubber
meets the road!
ogas: Tbe Planetary Unions
The planets that rule over the trikonal, or dharma houses, and the kendra houses are the most powerful
planets in the birth chart. Whenever a planet that rules a dharma house is connected with a planet that
rules a kendra house, a raja yoga manifests in the birth chart. A raja yoga means: a royal union. This
category of raja yogas is the most beneficial yogas of the birth chart. Think about the wisdom of the
sages. The planets that rule the dharma houses 1, 5, and 9, are associated with the fulfillment of your
purpose. The planets that rule the kendras, houses 1, 4, 7, and 10, are associated with the places of
power in this life. Those places, of course, are; the self, the family, relationship, and vocation. The
association of planets bringing these great houses together is very purposeful and powerful indeed.
Whenever dharma is linked with the power to bring it forth in the world, this is a very important for the
evolutionary progress of the soul!
It is especially significant, purposeful and auspicious when planets are connected in some way that rule
the most powerful of the trikonal houses; the ninth house, and the most powerful of the kendra houses;
the tenth house. This is a raja yoga of supreme import. It is called dharma/karma yoga. It is the
supreme yoga of purposeful, fortunate action, for it involves bhagya bhava and karma bhava. What
could be more illuminating to the self than to reveal ones swadharma through right action in the world
of manifestation. This is truly splendiferous, for it involves all four levels of dharma aligning the evolving
soul with the divine intent.
The planets that rule the ninth and tenth houses can be connected in a number of ways. They can be in
conjunction in the same sign, or they can be aspecting each other by opposition in opposite signs. Just
like western tropical astrology, Vedic astrology has a myriad of planetary aspects. Any good beginning
book will explain the aspects in great detail. Planets can also be associated by mutual exchange, by
being in each others signs. In addition planets can be associated by being in each others Nakshatras,
that is being in each others lunar mansions. The Nakshatras are 27 in all, being 13 degree and 20
minute partitions of the signs reflecting the Moons movement during the sidereal month. Again, the
Nakshatras can be found in complete detail in any good beginning book on Vedic astrology. Such a
planetary combination producing a dharma/karma yoga gives the potential to realize personal dharma
through our actions in the world at large.
arma bava: Tbe House of Action
The tenth bhava, as previously explained, is known as karma bhava; the place of our action in the
world. The tenth bhava is described as the house of honor, sacred studies, virtuous deeds, and vocation.
ut it has another special distinction in Vedic astrology. It specifically is the house that rules over
dharma! In addition, the tenth house is the only artha house, a house of acquired resources, that is a
powerful angle. The specificity of dharma and artha combined in the most powerful angle, give
extraordinary import to the resources we acquire through our vocation. Here we have the opportunity
through rightful action to acquire resources for the self that are predicated upon personal dharma. These
rightful actions, or karmas, over time will continue to clothe the self in the garments of personal truth,
until the purposeful self shines forth for all to see. This is the bhava of self realization, according to
dharma, in the world of material manifestation. The Ancient Vedas say: "Having realized the Self, the
perfected souls, satisfied with their knowledge, passion free, tranquil - those wise beings , having
attained the omnipresent on all sides - enter into the All itself.
In assessing the vocational attributes of the tenth bhava it is essential to look at the planetary ruler of
this powerful house. The nature of the planet ruling the tenth will make itself known by it sign and house
position. If the planet ruling the tenth is in its own sign, a friends sign or exaltation, it will prove to be
very powerful. If this planet is in an inimical sign, or in the sign of its fall, it is weakened. Further, if the
planet ruling the tenth is placed in one of the dharmic, trikonal houses it is very auspicious. The planet
ruling the specific house of dharma falling into one of the trikonal houses of dharma creates a confluence
of dharma! If this planet falls into a kendra bhava, one of the angles, it is capable of manifesting great
worldly power, according to the power of the particular kendra. When the ruler of the tenth falls into one
of the dustanna bhavas, or evil houses, houses 6, 8, 12, and to a lesser degree house 3, it is capable of
creating difficulties in the unfolding of vocation, based upon the karmic considerations of the particular
dustanna house. If you have one of these aforesaid dustanna locations associated with the tenth lord,
please do not take your life in hopes of reincarnating with the tenth lord in a kendra, or a trikonal house!
These are only general guidelines and there are a myriad of mitigating circumstances. In addition,
benefic planets aspecting the tenth lord, or on either side of the tenth lord are capable of creating
uplifting circumstances for vocation. Conversely, malefic planets aspecting, or on either side of the tenth
lord are capable of creating difficult circumstances for vocation. (To determine planetary friendship and
benefic planets, see my article, %07,,8, in the June 1995 edition of TMA).
The ruler of the tenth house is of paramount importance when assessing vocational dharma. The ruler of
karma bhava is to be considered, even before looking at the planets contained within the tenth house!
Think about the wisdom of the sages. Even if the most honored guests are in the house, to what avail is
it for the condition of the house if the landlord is not in a position of power, or worse in jail! The powerful
guests aside, the house will become dilapidated; a mere shanty with the passage of time! Planets within
the tenth house can only deliver their strength if the planetary ruler of karma bhava is in a position of
strength.
The planets in karma bhava deliver vocational power based upon their inherent natures. Generally
speaking:
O Sun indicates executives, government service and organizational and political administrators
O Moon indicates commerce and occupations connected to water, the nurturing, care giving, and
counseling professions, and professions that deal with the public
O Mercury generally indicates, merchants, writers, authors, journalists, information processing and
telecommunications professions, as well as counselors, astrologers and yes, thieves; that is the
proverbial used car salesperson!
O Venus generally indicates professions involving personal enhancement, cosmeticians, clothier,
jewelry and decorative professions, the hotel and entertainment profession
O Mars represents the military and all courageous professions such as police, fire department, etc.
Mars also indicates mechanical ability represented in the engineering, service and medical
professions
O Jupiter generally represents the judicial branch, such as lawyers, judges, as well as teaches,
ministers, both politically and spiritually, bankers and general big picture corporate types
O Saturn generally speaking represents scientists, administrators, engineers, as well as the
service industry and all professions associated with the earth, such as farming and agriculture
O The Nodes of the Moon basically have the same consideration as the planets in Vedic astrology
4 #ahu, the north node of the Moon, is generally considered to represent researchers,
psychotherapists, criminologists and all professions involved with penetrating insight
into both the spiritual and dark side of life
4 Ketu, the south node of the Moon, gives otherworldly vocational trends, such as
spiritual and religious professions, as well as vocations involving the aerospace-space
industry
These general planetary indicators aside, planets in the tenth become increasingly powerful if they
themselves are rulers of the trikonal and kendra houses. They further gain stature if they are in
combination with such planets that rule the auspicious houses of dharma and power. Of course, planets
in their own signs, or sign of exaltation become increasingly powerful tenants in the house of karma. Are
you beginning to assess your vocational dharma like the ancient Vedic mind yet?
arakas of arma bava: Indicators of Profession
As well as planetary rulers, every house in Vedic astrology has planetary
indicators, or karakas specifically associated with it. In the classic Vedic text, rihat Parasara Hora
Shastra, the father of Vedic astrology, sage Parasara proclaims that the karaka of the tenth bhava is the
planet Mercury. Planetary karakas must always be considered, along with planetary house rulers, to
assess the affairs of the particular house in question. The planet Mercury is the planet of the
discriminating intellect in Vedic astrology. Mercury offers a choice based upon our discrimination. We can
choose to embrace our swadharma. We can also choose not to embrace our dharma. Opposition to
dhamra is called adharma. It means to go against divine law. As karaka of the tenth, Mercury gives us a
choice at the cross roads of vocation.
In addition to fixed planetary karakas for each of the houses, in Vedic astrology there is special group of
moveable planetary karakas. These are calculated by how many degrees a planet has traversed in
zodiacal longitude in the sidereal zodiac. The planet that has the highest number of degrees in any sign
is considered the atmakaraka. Atmakaraka means, "indicator of the soul. The late zodiacal degree of
the atmakaraka indicates that the quality represented by this planet is in an advanced state of
development within the person. If this planet is in its own sign, a friends sign, or exaltation then this
quality is deeply ingrained in the self. ecause the atmakaraka is indicative of self maturity it must be
figured in the assessing of personal dharma.
There is a further refinement of the atmakaraka that is used in assessing vocation. Vedic astrology uses
a number of harmonic charts called vargas, or divisional charts. There are a good sixteen of them in
total, but by far the most important is the ninth harmonic chart, known as the navamsa chart. Any good
Vedic astrology software program will calculate the divisional charts for you. Once you have determined
your atmakaraka you will want to see in what zodiacal sign it falls within the navamsa. The sign that the
atmakaraka falls within in the navamsa is known as the karakamsa. The wisdom of the ancient sages is
that these further refinements of the atmakaraka, the indicator of the soul, reveal more subtle aspects
of the self. There are varied schools of thought and many techniques, but the line of thinking is that the
quality of the sign in which the karakamsha is placed is present in the vocational dharma of self. Again if
the atmakaraka is in its own sign, a friends sign, or exaltation sign it becomes powerfully disposed.
With all the attention to detail in this article you will not at all be surprised to find that my karakamsa
fall in the sign of Virgo!
Lastly, there is a specific harmonic, or varga chart that is associated with vocation. It is the tenth
harmonic and it is called the dasamsa chart. Vedic sage Parasara said this chart should be studied only
in reference to the natal chart to reveal elements of the persons vocational life. The technical aspects of
the varga charts are beyond the scope of this article, but please remember that any one of the vargas
are only to be studied in reference to the natal chart. They are limbs of a body, and only have meaning
in reference to the whole. These vargas are like the various Vedanga, additional sacred text, which are
considered the limbs of the Vedas. Jyotish, or Vedic astrology is one such limb. The sages suggest that
these limbs should not be studied without reference to the main body; the Vedas.
Ancient Eastern Society Meets Modern Western Society
In ancient Vedic society, it was relatively easy for the astrologer to assess profession for it was largely
an inherited position, determined by varna dharma, that is the social dharma or the caste one was born
into at birth. This is still true to some extent in modern India. Although this may seem unfair to the
western mind, it is not necessarily so. Ancient India was a culture founded on the sacred principles
expounded in the Vedas. The law of karma, of cause and effect, determined one's birth in family. This in
turn determined ones social dharma, or place in society. According to human dharma, at the proper
time; the grihasta station in life, an individual took up their profession. This was a rite of passage. In
due time, at the next station, the vanaprastha station, the person gradually removed themselves from
public life seeking complete withdrawal, or moksha, in the final sannyasa station of life. These were also
rites of passage. This was a natural order, ordained by the Vedas. In ancient India there was an inherent
simplicity when it came to choosing vocation. ut that was millennia ago, and our modern western
cultures are exceedingly more complex in the choosing of vocation. I bring up this point to emphasize
the fact that modern societies social stratification is not founded on the same principles as ancient Vedic
society.
The ancient Vedic mind envisioned an inherent ordering of society determined by the four levels of
dharma. The individual turned to social dharma to determine their place in the world. In this sense,
ancient Vedic society was a benevolent society that facilitated personal dharma according to the divine
plan, as expressed by the four levels of dharma. Further, scripture suggested that personal dharma
could be revealed with the help of a competent astrologer. What of our modern business oriented
society? Do you envision the modern, post- industrialized society, as a benevolent society founded to
help fulfill personal dharma? On the contrary, the modern business society is frankly not concerned with
the evolutionary progress of the individual and the worldly vocation that would most facilitate it. The
goal of the modern business society is profit, pure and simple. The modern economic sages, and their
secular scriptures would suggest you read, usiness Week, Fortune Magazine, or even peruse The Dow
Jones Industrials to find your viable vocational place in the world. The economic scriptures would never
suggest to consult a Vedic astrologer!
Tbe Wages of Dbarma and Tbe Wages of Profit
It is clear that the goals of the ancient Vedic sages, who cognized the Vedas, and Jyotish, are distinctly
different from the goals of our modern business-oriented culture. Modern business is interested in profit,
not the purposeful fulfillment of an individuals swadharma! Profit has replaced personal dharma! Yes,
our modern culture is laden with resources, the accumulation of artha, but are these resources based on
personal dharma? I often feel the goal of the modern western profit culture is best summarized in a
contemporary bumper sticker, usually found on the back of upscale luxury cars. It reads, "Those with
the most toys win when they die. This statement stands in sharp contrast to the final goal of moksha,
or liberation, embraced by Vedic society. When artha leads dharma, the self threatens to be covered
over by purposeless, material possessions. Perhaps this modern emphasis on artha, the accumulation of
resources, even at the expense of personal dharma has left many confused as to the purpose of their life
beyond the acquisition of wealth.
Unfortunately, in our times labor largely follows profit, not dharma. The ancient Vedic mind realized that
profit, or artha must follow dharma. This is expressed in the natural ordering of the artha houses,
following the dharma houses of the Vedic chart! Labor without dharma, is avidya, or ignorance. It has
nothing to do with right vocation; it is merely work, and work is not right vocation. That is why the
ancient astrologers gave the domain of work and service to the dustanna sixth house, and right vocation
to the powerful tenth kendra. Profit must follow personal purpose, how can it be otherwise? If not, the
end will always justify the means. This is adharma. This is to go against divine order. ecause labor
largely follows profit in our times, Vedic astrology particularly offers profound insights into right vocation
in these troubled times, for as you have been reading, profit has nothing to do with vocational dharma!
Vedic astrology brings with it a certain vantage point of the ancient mind that assesses our worldly
vocation from a more otherworldly headset. Perhaps one of the greatest Western Greek sages, Plato,
speaks to us today regarding the vocational dilemma of our times. In ook Six of the #epublic Plato
says: "and what if a man is forgetful and retains nothing of what he learns, will he not be an empty
vessel? That is certain. Laboring in vain, he must end in hating himself and his fruitless occupation.
Labor can only follow dharma, as surely as the earth can only circumnavigate the Sun. The wages of
right vocation go well beyond the money and wealth acquired. They are purposeless without the light of
swadharma. No one can say that material wealth makes one shine forth the light of personal dharma.
Wrongful accumulation of wealth may indeed cover up the light of true personal dharma. The most
powerful wage of right vocation according to the ancient Vedic mind is the realization of ones personal
dharma; the realization of self. This indeed can make one splendiferous, even without a penny to ones
name! All that glitters is not gold. Verily, the ancient Vedic mind would agree that this is the path to
shine forth the purposeful self. The ancient Vedas procliam; "That splendor that resides in an elephant,
in a king, among men, or within the water, with which the Gods in the beginning came to Godhood, with
that same splendor make me splendid, O Lord.
Preface
"uotes such as 'There is no substitute for religion' and 'Religion is like a narcotic pill'
which are contradictory create confusion in the mind of the common man. hen we
talk about Righteousness (Dharma) one thinks about religious orders such as
Hinduism, slam, Christianity, Buddhism, etc. Others think that ndia being a secular
state talking about religion is highly objectionable. To eliminate these misconcepts
and to realise how there is no alternative to Righteousness as well as to unite all
mankind one has to understand the true meaning of Righteousness. nformation on
Righteousness - its meaning, importance, its various aspects, mysteries, doctrines
and types, its difference from culture and morality, its decline and assumption of
incarnations, importance of ndia in the context of Righteousness, etc. is given in this
holy book.
Since generally people have heard only words like the Vedas, Upanishads, etc. they
think that only these texts are spiritual literature. They do not know what a vast
treasure house of spiritual literature ndia has and about its contents. To get
acquainted with it this book gives information on the Vedas, their importance, aims,
divisions, subdivisions, parts, etc. The study of the Brahman texts and the
Upanishads is important as they include several doctrines of Spirituality; hence they
have been elaborated upon. An introduction to the Darshans is also made.
Scriptures on Righteousness from the Smrutis which describe the righteous code of
conduct are discussed with respect to their importance, characteristics, number, their
authority, the period when they were written, how they are different from the Shrutis
(Vedas), various texts of the Smrutis and their authors, etc. An introduction to the
divine mission of Maharshi Vyas and the foremost (Adi) Shankaracharya has also
been made to illustrate Their supremacy. To limit the size of the text, information on
the four classes (varna) and stages of life (ashrams) has been given in 'Science of
Spirituality : Vol.1 C - Varnashramvyavastha'.
After reading this book even if a few people feel that they should become righteous
and undertake the practice of Spirituality, then the very purpose of writing this book
will be served.
- Compilers

Contents -
1. Origin and meaning
1.1 n the context of society
1.2 n the context of an individual
1.3 n relation to both the society and the individual
1.4 Some lopsided definitions

1. Origin and meaning
The word Righteousness (Dharma) has been used by various holy texts with various
connotations. To be able to comprehend the pervasiveness of this word some of its
important derivations and meanings are elucidated below.
1.1 In the context of society
1. '` ' means to bear, to support. The word dharma () has been
derived from the ' : '
means Righteousness (Dharma) is that which sustains the people or that which is
adopted by meritorious souls.
2. : -
..
Meaning : Righteousness is that which nurtures the subjects and in turn the society.
- Mahabharat 12.109.11
3. : :
-
.
Meaning : Since it nurtures (dharana) it acquired the name of Dharma
(Righteousness). Subjects are borne through Righteousness. Consequently the
entire universe containing the three regions is supported by Righteousness. -
Ramayan 7.59
4. 'The ndian (Bharatiya) Aryans established the system of the four classes
(chaturvarnya), duties in the four stages of life (ashrams), the institution of marriage,
system of inheritance, etc. to stabilise society. All this together constitutes
Righteousness.'
(1)

5. : : -
..
Meaning : The aim of establishing a code of Righteousness is to facilitate social
transactions. - Mahabharat 12.259.5
6. The basic nature of all living beings is to live collectively because this favours both
procuring food and protection. Grass, trees, etc. all take birth and grow in groups;
hence the earth is called sanghamitra or sanghi, an assembly of animate and
inanimate creation. The earth, rainfall, lightning, etc. all exist in a group. The sun
accompanies its solar system (suryakula). The body too is the union of several
particles. n short different people form a group and a group consists of several
individuals. 'Jagadguru Shri Shankaracharya has referred to living in a group as the
Great llusion (Maya). f there is no harmony of the individual with the group then his
existence is endangered. The rules framed to enable the group to live collectively are
known as the code of Righteousness (Dharma). Although thoughts, respiration, food
habits, etc. of each one vary, the framing of rules to sustain an organisation, e.g. not
setting the hut on fire to prevent those residing in it from becoming homeless, is
known as adhishthan. Adhishthan is a kind of spiritual practice.
'Desire to live in a group is the natural tendency of man. The physical and spiritual
needs of man are fulfilled because of this very tendency. Thus a group can influence
an individual profoundly and that is precisely why it can be firmly stated that
Righteousness is based mainly on social principles.'
(2)
Righteousness is concerned
with the entire society and by observing it society becomes righteous.
1.2 In the context of an individuaI
1. : : : :
Meaning : That by virtue of which one is uplifted both in the worldly and spiritual
aspects of life by means of which man acquires the ultimate spiritual evolution, that
is the Final Liberation (Moksha) is known as Righteousness.
2.
: : : -
..
Meaning : The sole aim with which Righteousness is advocated is to bring about the
evolution of living beings. A doctrine preaches that that which is able to bring about
evolution is Righteousness. - Mahabharat 12.109.10
3. 'The special famous feature of Righteousness quoted by Kanad (in the Vaisheshik
Sutras 1.12) is -
:: :
Meaning : Righteousness is that by means of which one acquires prosperity and the
ultimate upliftment.
Benefaction (abhyuday) includes materialistic prosperity, spiritual happiness and the
practices to attain them. The state wherein prosperity is more than unhappiness is
known as abhyuday. The Final Liberation, the eternal or the supreme goal is termed
as the ultimate upliftment (nihishreyas). The state in which one does not aspire to
acquire anything or is always content is known as the ultimate evolution. The
practices by means of which these two targets are achieved is Righteousness
(Dharma).
4. Sage Jaimini (in His holy text the Jaimini Sutra 1.1.2) describes the features of
Righteousness as -
:
Meaning : The act of realising the meaning of what is beneficial to oneself by
preaching, obedience or performing rituals is known as Righteousness.
The meaning of the word chodana is inspiration. nspiration is of two types - verbal
emotion and meaningful emotion. Verbal emotion implies to the commanding energy
behind the words. Human or divine speech (vani) tells one to perform or not to
perform a certain act. This speech is superior to that of an average person. t
reassures the vanquishing of obstacles and acquisition of beneficial results and also
threatens with punishment if disobeyed. According to the authors of the Mimansa
such commanding speech bestowing inspiration is nothing but the Veda itself. This
inspiration energy, which is a verbal emotion, exists only in Vedic words. Meaningful
emotion refers to the tendency generated from the emotion that by doing a certain
act one will be benefitted. One can call dedication a meaningful emotion. This
emotion is present in righteous individuals.
5. All religions state that deciding the ideal behaviour is not within the purview of the
human intellect but can only be done by a divine supernatural energy. The
acquisition of beneficial results and overcoming obstacles in this birth and in the life
beyond, itself are blessings. All scriptures proclaim that if one does not acquire
benefits in this world through the pursuit of Righteousness then one will certainly
acquire them in the subtle world.'
(3)

6. 'Righteousness (Dharma) is a crafty means of liberating man from the ignorance
(illusion of raja-tama components) in which he is trapped with the help of the same
ignorance (sattva component).' - H.H. Kane Maharaj, Narayangaon, Maharashtra
7. 'n the Brahman holy texts the meaning of the word Dharma is the Righteousness
according to the stage of life (ashramdharma) as is understood from the quote ''trayo
dharmaskandhaha ( : ....)" from the Upanishads. t also
means the duties allotted to or accepted by an individual according to the system of
classes and the stages of life (varnashram).'
(4)

8. 'Dharma in Aryan society refers to the rights, duties and responsibilities of an
individual belonging to a specific class (varna) and in a specific state.
n famous quotes such as ''Speak the truth and observe Righteousness (Dharma)"
from the Taittiriya Upanishad (1.11) which preach to a student, this is the very
meaning with which the word is used.
:
: : -
..
Meaning : One's own code of Righteousness is superior even if it be faulty in
comparison to another's code of Righteousness which may be easier to adopt. t is
better to embrace death while observing one's own code of Righteousness because
danger lies in the acceptance of another's code of Righteousness. - Shri Mahabharat
6.27.35
n this well known verse (shloka) too the word Dharma is used with the same
meaning.
The word Dharma is used with the same connotation in spiritual literature. The
Manusmruti (1.2) states that the sages requested Manu to teach them the code of
Righteousness of all the classes (varna). n the Yadnyavalkyasmruti (1.1) Dharma is
used with the same meaning.'
(5)

1.3 In reIation to both the society and the individuaI
1. :
: : : -
Meaning : Righteousness is that which accomplishes the three tasks of keeping the
social system in an excellent condition, bringing about the worldly progress of every
living being and causing progress in the spiritual realm as well. - Shri
Shankaracharya
2. 'According to authors of the scriptures the word ''Righteousness" is not simply
defined as a sect but it also incorporates the actions that an individual should
perform and the restrictions that he has to observe for the sake of his individual
progress and that of society of which he is a part and parcel.'
(6)

1.4 Some Io5sided definitions
' :' meaning non-violence is the supreme form of
Righteousness (Mahabharat 13.115.13), ' :' meaning
that compassion itself is ultimate Righteousness (Mahabharat 3.373.76), ':
:' meaning good conduct is the supreme Righteousness (Manusmruti
1.108) are some examples of lopsided definitions.
harma Ethics

%he Yamas & Niyamas: %he %en Codes of harma


Being a moral human being is the beginning foundation of any meaningful spiritual practice. Every
authentic spiritual path assures us of this fact. A yogi is by definition an ethical being. There can be no
such thing as a true yogi who is not also ethical. Sanatana Dharma has a sophisticated and very
highly developed system of ethical principles that all serious Dharmis aspire to observe strictly and
with dedication. These ethical principles are found in many places throughout the Vedic scriptures,
and they are numerous. Among our most important principles are the ten codes of Dharma known as
the Yamas (proscriptions) and the Niyamas (prescriptions).
As translated in the Initiation Guidebook by Sri Acharyaji, the ten codes of Dharma are the following:
Yamas
1. Non-vioIence (Ahimsa)
2. %ruthfuIness (Satya)
3. Non-steaIing (Asteya)
4. SexuaI bstinence (Brahmacharya)
5. Non-ttachment (Aparigraha)
Niyamas
1. Contentment (Santosha)
2. isci5Iine/usterity (Tapasya)
3. Study of Scri5tures (Svadyaya)
4. evotion to God (shvara-pranidhana)
5. CIeanIiness (Shaucha)
ubotmo ooJ tbe MoJeto wotlJ

by 1 A komesb

Necessity to Maintain Dharma
Eternal natural order is natural beauty enjoyable at good
times and tolerable at bad times, which is called as dharma
everyone has to Iollow in order to live a justiIied liIe in the
world. OI all the world religions the uniqueness oI Hinduism
or Hindu Culture or age old Indian Culture, which is handed
down to us generation aIter generation, lies in Dharma,
which is righteousness, eternal order, beauty, discipline,
natural justice and all in one. It reveals the truth that man can
escape Irom the loopholes oI man made worldly laws and
bend justice according to his will but not escape Irom God
made or Natural Laws and bend Dharma. Why?

Man made laws are there to render justice to human body
only, but God made laws, Natural Laws or Dharma are there
to render justice not only Ior human mind but also Ior human
spirit. Not knowing the cause or reason world men suIIer in the present birth Ior the mistakes
or sins they have committed against dharma in the previous birth or births, and which is
interpreted as the Iate oI man in the world. Also, it is Iate that men have to repent or undergo
punishments in the next birth Ior the mistakes they make in the present birth. So, it is better to
know what dharma is and Iollow what is one's dharma in the world, iI one wants to upgrade
oneselI in liIe and IulIill the destiny oI one's liIe at last.

Dharma Ior Success

In the modern world carried away by the mechanical way oI living people don't think about
dharma, understand dharma and live according to dharma just as they don't care Ior Nature,
Culture and Art, which is the root cause Ior all the problems they are Iacing and suIIering
today. Dharma is not an old Iashioned religious tradition or blind belieI based on caste just as
human culture is also believed to be. But on the contrary, it is a reality that people who live
according to dharma, never Iail in anything in the world. Person oI dharma realizes the SelI,
understands one's nature, develops it with education and trainings to the best one can, does all
works as perIectly as possible with a broad ambition and lives a Iull liIe with success in the
world. That is why dharma is very important and necessary Ior everyone to Iollow one's
dharma in liIe.

Caste cannot decide one's Dharma

The great Hindu religion, which was supposed to have spread itselI into number one world
religion, lost luster because oI casteism and Brahmin caste domination over other castes in
India. AIter the Vedic period mainly due to that drawback, Hinduism did not become popular
among the mass in the Brahmanic period. As a result, Buddhism grew up popular among the

people because oI its democratic nature and developed into a world religion. Then Hinduism
revived when Adi Sankara came into the picture and was responsible Ior beginning the
building activity oI Hindu Temples with the idols oI God all over India on the model oI
Buddhist Temples allowing the participation oI people in the common worship and in the
Iestivals in large numbers.

AIterwards reIormers like Raja Mohan Ray, Dayanadha Sarasvathi, Sri Ramakrishna
Paramahamsa and Vivekananda introduced spiritualized Iorm or new version oI Hinduism Ior
the development oI casteless and strong society oI India, which would be spiritually cap- able
oI uniting and leading the world people to peace, prosperity and total liberation. In spite oI
reIorms, Ioreign dominations over India Ior centuries, casteism survived and aIter
independence oI India politicians are exploiting it Ior their advantages. However due to
secular reIormists, democracy, spread oI education, modernization and developments, the
eIIect oI casteism is minimized though not yet completely eliminated, the process oI which
would take some two or three more generations to bring it to the desired logical end. So,
because oI Ireedom, rights, democracy and education, people have the choice to choose the
type oI dharmic liIe suitable Ior them and live accordingly without Iear oI exploitation and
domination by any higher caste men.

Epics oI India

The two oldest and immortal epics oI India, Ramayana by poet Valmiki and Mahabharata by
poet Vyasa say in the story Iorm what Dharma is, what is the power oI Dharma and how the
liIe oI dharma can be lived Ior the common man to understand and Iollow the Principles oI
Dharma in the liIe oI the world. As the highest philosophic ideas, best thoughts oI human
beings and the solutions Ior diIIicult human problems in liIe and aIter liIe were literarily,
morally and spiritually explored and expressed by the nuances oI Iinely developed Sanskrit
language through those epics, Sanskrit had become a divine language. Then the moral and
spiritual ideas oI Hinduism in various versions were expressed in various languages oI India
and the world and their interpretations are still being expressed in various languages today,
because they are all still applicable in liIe and Iar ahead oI time.

Dharma in Four Yugas

It is said that dharma was prevailing over everywhere in all walks oI liIe in the Kreta Yuga
lasting Ior a period oI 17,28,000 years, which was described as the Golden Age. Next, in the
Treta Yuga lasting Ior 12 ,96,000 years, dharma was governing the aIIairs oI men Ior 75
and adharma was 25 when actually the incidences oI Ramayana, it is believed, had taken
place. The places like Ayodhya and Lanka have conIormingly made Ramayana a historical
truth. So, Treta Yuga was described as Copper Age. Then at the end oI Dwabara Yuga, which
had lasted Ior 8, 64,000 years and was described as Bronze Age, Mahabharata War came to
an end.

In the Dwabara Yuga it is said that dharma was controlling the people only by 50 but
Bhagavad-Gita oI Lord Krishna coming in the Mahabharata Epic has become an eternal book
oI Hindu religion, which guides the liIe oI the people as to how to Iace the problems and
solve them in the world, provided one Iollows the liIe oI yoga suitable to one's nature so that
happiness and sorrow in liIe can be balanced in the same way. Now the world is moving
somewhere in the 5,035th year or so oI the Kali Yuga, which is supposed to last Ior a period
oI 4,32,000 years, described as the Iron Age, when dharma will be 25 and adharma will be
75 activating the aIIairs oI men in all walks oI liIe leading to anarchy, chaos, wars and
destruction resulting in the victory to Dharma at the end.

Model Man oI Dharma

The great poet Valmiki has wonderIully depicted the main Character Rama, the hero oI
Ramayana as God in the Iorm oI man living the liIe oI dharma undergoing all possible
ordeals Irom the birth to death as an example Ior mankind, which is why it is being read
yesterday, today and tomorrow. Just a day beIore taking up the throne, Rama simply
relinquishes all oI his courtly things and goes to the Iorest as a simple man Ior 14 years in
order to IulIill the vow oI his Iather without any grudge. When his wiIe Sita is abducted,
Rama goes Irom the Iorest to Lanka, Iights against Ravana successIully, returns again to
Ayodhya with his wiIe and crowns himselI as the emperor aIter 14 years. AIter becoming the
emperor, Rama leaves Sita again in the Iorest and rules the people with good governance Ior
the sake oI the people in the same vein.

Whether it is kingdom or Iorest, Rama pays Iull justice to his accepted mission without
bothering about his happiness, emotion and beneIits. Though God, nowhere he uses his
divine power or position Ior his personal gains, but simply executes his duties as a man
according to one's dharma. Even aIter Sita's end, Rama patiently bears all his emotional
pangs, crowns his twin sons to rule the kingdom and ends his liIe while taking bath in the
Sarayu River, as his mission has come to an end in the world. Rama is a model character,
though too diIIicult to Iollow, it is the best way to live in order to overcome all the suIIerings
oI the world. That is why Rama is ever great and immortal as long as the world is there. Also,
that was the reason even Mahatma Gandhi too dreamed oI Iorming Rama Rajya in India aIter
it got independence.

Importance oI Dharma in Literature

Though the path oI Dharma is diIIicult, yet it is the best way to live in this world, because
dharma only can save one at diIIicult times in liIe. This was the reason a Tamil poet Kambar
oI great talent took as a challenge to write Ramayana in Tamil language and as a result,
Kamba-Ramayana also has become immortal in the world oI literature. Hence the great poet
Bharathi has showered great praise Ior him by openly saying to the world that oI all the poets
we are aware oI, it is rare to see poets like Kambar, Valluvar and Elango. So in that way,
Kambar is ranked Iirst in the list oI best Tamil poets.

Not only Kambar but also Valluvar wrote about the LiIe oI Dharma in 1330 verses Iollowing
the poetic Iorm oI couplet in his Thirukkural some 2000 years ago based on the essence oI
Bhagavad-Gita, i.e. Existence, Knowledge, Bliss and Absolute giving importance to the Iirst
three items only in a classiIied way as they are what most needed Ior mankind to live dharmic
liIe in the world. Also, like the character Rama that gives importance to monogamy in liIe,
Elango, another great poet oI Tamil language wrote Silappathikaram, in which the woman
character, Kannagi like Draupati oI Mahabharata gives importance to chastity oI woman,
which is praised by everyone in the world.

Unity and Brotherhood

Millions oI years ago it was realized that only by peace, unity and brotherhood the world as
one Iamily ('asudevaya Kudumbakam) can be Iormed Ior the well being oI humanity as a
whole. For that Iirst oI all unity among brothers is very important and essential; otherwise,
wars will be a common thing in the world. The great poet Vyasa mainly wrote Mahabharata
to stress the point, unity among brothers by taking brotherhood as its theme. Thereby he
wrote Bhagavad-Gita as an advice given by the incarnation oI God, Lord Krishna to Arjuna
as to how liIe oI dharma can be lived in the world Iollowing the path oI yoga to achieve
perIection in liIe.

Nature oI Men and their ProIessions

In Bhagavad-Gita it is said that the nature oI men are mainly oI three types that are 1. Calm
type, 2. Arrogant type and 3. Careless type. Ideally the calm and unassuming types oI people
representing the top layer oI the society are suitable to be sages, priests, advisers,
intellectuals, writers, etc. Ior giving advice, comments, criticism and suggestions Ior
problems to men in high places. The arrogant and dominating types oI persons are suitable
Ior Iunctioning as leaders, kings, presidents, ministers, administrators, executives and army
commanders Ior deIending and building up the nation in all respects. Men, naturally having
the combination oI these two types in one are suitable Ior doing business, agricultural,
industrial and entrepreneurial activities and various proIessional works Ior enriching the
economy oI the nation. Finally, the careless, callous and careIree types oI people cannot be
capable oI doing independent jobs oI their own and so, they can be just workers and
employees oI public and private enterprises oI the nation.

So, people can do these jobs actually by nature, qualiIication and ability only but certainly
not by caste, which cannot truly guarantee anyone Ior any job in the world. Hence caste or
class system, which is spoiling the progress oI the nation, has to be disbanded by all means
by the realization oI all concerned in any society in the world. However Ior all types oI
people, liIe means existence, knowledge, bliss and absolute, the Iour Iold path, which has to
be Iollowed to have IulIillment or completion in liIe. II the Iour Iold path oI liIe is known and
understood well, there will be clarity and determination in the progress oI one's liIe in the
world. That would be the best way oI liIe suited Ior anyone to avoid clashes and create
remarkable things Ior the betterment oI the world.

Evolution oI Spirit in Bhagavad-Gita

Finally, Bhagavad-Gita distinguishes itselI over other ethics oI the world as Iar as evolution
oI human soul is concerned, which is not addressed convincingly and authentically in other
holy scriptures. ScientiIic discoveries oI truth in Nature or Universe have shattered religious
authority, superstitions and blind belieI or Iaith except its moral ideas. In the modern world
Darwinian Theory oI the evolution oI man has been widely accepted everywhere and Iurther
researches are going on in that respect. Darwinian evolution addresses only about the
physical evolution oI man but does not say anything about the mental and spiritual evolution
oI man.

This is where the essence oI Bhagavad-Gita helps much by its spiritual ideas oI progress Irom
manhood to divine hood, which is possible by the liIe oI yoga that gives importance to
meditation and mysticism in Nature, which is enjoyable to Iollow in order to make this world
a paradise. In this regard the interpretation oI Sri Aurobindo on Indian philosophy says that
aIter the physical evolution oI man, evolution oI Nature does not stop but continues in the
development oI man's mind and will continue in the development oI human spirit, which only
can give real Ireedom in all respects to everyone in the world. To achieve that kind oI


Dharma is the individual's natural, selfless duty, a responsibility towards self, parents, family,
society, community, environment, and humanity

That conduct which sustains, protects, harmonizes all human beings including family, society,
nation, nature, and the cosmos".

Dharma is that righteous conduct which elevates a human being to a higher level of interaction;
thereby, one attains selflessness and is free from selfishness

For example, the Dharma of the sun is to shine. The Dharma of the earth is to rotate,
and a learned person should guide others in the righteous direction.

%he Purpose of Dharma
The purpose oI dharma is not only to attain a union oI the soul with the
supreme reality, it also suggests a code oI conduct that is intended to
secure both worldly joys and supreme happiness. Rishi Kanda has deIined
dharma in Vaisesika as "that conIers worldly joys and leads to supreme
happiness". Hinduism is the religion that suggests methods Ior the
attainment oI the highest ideal and eternal bliss here and now on earth and
not somewhere in heaven. For example, it endorses the idea that it is one's
dharma to marry, raise a Iamily and provide Ior that Iamily in whatever
way is necessary. The practice oI dharma gives an experience oI peace,
joy, strength and tranquillity within one's selI and makes liIe disciplined.

Anything that helps human being to reach god is dharma and anything that hinders
human being Irom reaching god is adharma. According to the hagavat Purana,
righteous living or liIe on a dharmic path has Iour aspects: austerity (tap), purity
(shauch), compassion (daya) and truthIulness (satya); and adharmic or unrighteous
liIe has three vices: pride (ahankar), contact (sangh), and intoxication (madya). The
essence oI dharma lies in possessing a certain ability, power and spiritual strength.
development towards the creation oI One Human World as envisaged by many intellectuals
which is possible only by peace, unity and international brotherhood.
The strength oI being dharmic also lies in the unique combination oI spiritual
brilliance and physical prowess.
BeneIits oI the Practice oI Dharma
Of the four grand objects of human aspirations ( Purusharthas), viz., Dharma, Artha,
Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma
alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and
highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first
and foremost Purushartha. Through the practice of Dharma alone can you ever hope
to achieve the crowning glory of all human endeavours, viz., Moksha (liberation)
which is the best and the highest of all desirable things.
Practice of Dharma leads to the perfect realisation of essential unity or the final end,
the highest good, namely, Moksha (liberation). The practitioner experiences peace,
joy, strength and tranquillity within himself. His life becomes thoroughly disciplined.
His powers and capacities are exceedingly intensified. He realises that there is one
underlying homogeneous essence, a living truth, behind these names and forms. He
is transmuted into divinity. His whole nature gets transformed. He becomes one with
the Eternal. He beholds Brahman (the Supreme Reality) above, Brahman below,
Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back,
Brahman within, Brahman without and Brahman pervading the whole world.

Conclusion
Follow your Dharma with zeal and enthusiasm. Discharge your duties faithfully.
Develop all the virtues which constitute Dharma. Never deviate an inch from the path
of righteousness. Stick to Dharma with all your heart, with your entire mind and with
all your soul. Performance of one's duties brings happiness, quick evolution and
freedom. You will soon attain immortality, eternal bliss, supreme peace, perennial
joy, absolute freedom and perfection. Glory to Dharma, the supreme light that leads
you to the kingdom of eternal bliss and everlasting peace.
May the eternal Dharma of Hinduism be preserved forever.
May the bond of true love consolidate all Hindus!