{"id":4633,"date":"2026-09-29T12:57:03","date_gmt":"2026-09-29T07:27:03","guid":{"rendered":"https:\/\/bharatreview.in\/?st-import=35ec7756c5794cd65e95f46c3f13d699"},"modified":"2026-09-29T12:57:03","modified_gmt":"2026-09-29T07:27:03","slug":"in-its-original-sense-dharma-is-not-religion","status":"publish","type":"post","link":"https:\/\/bharatreview.in\/?p=4633","title":{"rendered":"In Its Original Sense, \u2018Dharma\u2019 Is Not \u2018Religion\u2019"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">In India\u2019s Sanatana tradition, <strong>knowledge<\/strong> holds the highest place. There are two kinds of knowledge: one is knowledge oriented toward life and society; the other is spiritual knowledge that seeks to understand the fundamental truth. In the pursuit of that understanding, <strong>dharma<\/strong> is essential. The sages called <em>dharma<\/em> the knowledge that enables one to understand all dimensions of individual and worldly existence, and to conduct oneself with an awareness of what is appropriate and inappropriate according to time, place, and circumstance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dharma is not a teaching that seeks to increase its numerical strength or membership like religions do; it is not about forming a group or sect. Dharma cannot have a historical founder or a set of universally binding commandments issued by such a founder. It is an understanding that evolves over time and is taught in accordance with circumstances. If we ask, \u201cWho are the founders of knowledge?\u201d what would the answer be? Likewise, dharma has no founder.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Confusion arises only when <strong>dharma and religion are assumed to be the same thing<\/strong>. Long ago, there was not even a name such as \u201cSanatana Dharma.\u201d It was simply referred to as <em>dharma<\/em>. It emerged together with human awareness, knowledge, and a value-based civilization. It is as old as human civilization itself. Its nature has been analyzed by many people at different points in time. After the founders of various faiths gave rise to different religions, it became necessary to explain <em>dharma<\/em> separately from them. It was in that context that the term <strong>Sanatana Dharma<\/strong> first came into use. Later, the term <strong>Hindu Dharma<\/strong> came into use. Even so, dharma cannot be confined within the limited framework of names.<\/p>\n\n\n\n<figure class=\"wp-block-pullquote\"><blockquote><p>Today, when people hear so much about \u201creligions\u201d everywhere, it is hardly surprising if they come to think that <em>dharma<\/em> too is a religion. Nor is it surprising if they think that religion itself is also dharma! The nature of dharma is difficult to comprehend. How can something exist without a founder? That can be an extremely difficult idea for the modern mind to digest.<\/p><\/blockquote><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">The word <em>dharma<\/em> applies to a knowledge system, a way of life, a set of values, and a body of principles that has no particular founder and that has continued to evolve over time. If there is a founder and a specific foundational scripture, it should be called a <em>mata<\/em>\u2014a kind of religion. Even within Hindu civilization, there are many <em>matas<\/em> within the framework of the original dharma: Shaiva, Vaishnava, Madhva, Shakta, and so on. They cannot each be regarded as separate <em>dharmas<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In scientific terminology, <em>dharma<\/em> is a <strong>generic term<\/strong>, in the same way that \u201cscience\u201d is a generic term. Within science there are different branches\u2014physics, chemistry, biology, mathematics, and so forth\u2014just as there are different <em>matas<\/em> within dharma.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There are, however, foundational texts associated with dharma as well. In the process of determining what constitutes dharma and what does not, it is natural that numerous texts should emerge. In the beginning, the Vedas came to light in the form of <em>Shabda Brahman<\/em>\u2014the Absolute manifested as primordial sound. Fundamentally, both dharma and the Vedas represent a universal understanding that develops from within. That is precisely why they cannot have a particular supreme human authority or founder. Unlike religions, they cannot simply be imposed or enforced through legislation. They can only be interpreted according to circumstances.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Today, when people hear so much about \u201creligions\u201d everywhere, it is hardly surprising if they come to think that <em>dharma<\/em> too is a religion. Nor is it surprising if they think that religion itself is also dharma! The nature of dharma is difficult to comprehend. How can something exist without a founder? That can be an extremely difficult idea for the modern mind to digest.<\/p>\n\n\n\n<h2 class=\"wp-block-heading has-text-align-center\"><em>Dharma, independent of the constraints of history, is the subtle discernment of principles that are beginningless. Because it is a beginningless subtlety, because it allows continuous organic development, and because it possesses a dimension of infinity, it cannot have a single \u201cfounder.\u201d<\/em><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Our children are not being properly taught such principles through schools. The same is true at home. The number of people who lack even a basic understanding of religious and spiritual matters is increasing. Wherever <em>dharma<\/em> exists merely at the level of ritual practice, it becomes difficult to say that it also exists at the level of understanding and awareness. Even among many elders today, few are familiar with the comparative differences between their own ideas and those of others.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Because the words <em>dharma<\/em> and <em>religion<\/em> are used interchangeably, we begin to assume that the two are essentially the same. Once that assumption takes hold, the question naturally arises: \u201cIf religions have founders, why does dharma have no founder?\u201d<\/p>\n\n\n\n<figure class=\"wp-block-image size-large\"><img decoding=\"async\" src=\"https:\/\/bharatreview.in\/wp-content\/uploads\/2026\/09\/de78102img290926-1024x576.jpg\" alt=\"\" class=\"wp-image-4635\"\/><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">To say, \u201cDharma has no founder; nor can it have one,\u201d is difficult for the modern liberal mind to comprehend. The reason is the confusion that has arisen between conscious awareness (<em>prajna<\/em>) and command (<em>ajna<\/em>).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">My simple definition is this: <em>\u201cDharma is based on awareness; religion is based on command.\u201d<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Religion is based on historical facts and historical personalities. Dharma, independent of the constraints of history, is the subtle discernment of principles that are beginningless. Because it is a beginningless subtlety, because it allows continuous organic development, and because it possesses a dimension of infinity, it cannot have a single \u201cfounder.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dharma is a process of natural evolution. The task of those who understand it is simply to continue comprehending its nature according to different times and circumstances. None of them is its founder. Everyone has an opportunity to inquire into its nature. There is room for discussion and analysis among the different experiences that become known at the level of consciousness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Religion is not like this. It takes the form of rules and injunctions subject to the command of an ultimate authority. There is no scope there for inquiry into its nature or discussion based on changing circumstances. Since it asserts that \u201cthese rules are mandatory,\u201d religion does not appear perpetually new. Thus it becomes a doctrine that operates within the framework of time, place, and the number of its followers, rather than being beginningless and infinite.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is worth noting here that the philosophical concepts of <strong>the beginningless (<em>anadi<\/em>) and the infinite (<em>ananta<\/em>)<\/strong> originated only in <strong>Bharat<\/strong> (India). Later, these ideas also entered the realm of science. The reason is the inherent sense of infinity within the religious-philosophical framework. Had the spiritual foundation of India not possessed this inner sense of infinity, it is unlikely that the extraordinary vision of <strong>infinity<\/strong> would have emerged here.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dharma is not a direct command from <strong>Bhagvan<\/strong> (God). It is the contextual understanding of life and discernment in living that arises, from time to time, from the foundational spiritual awareness. Therefore, even among <em>sattvic<\/em> people who do not worship God, there remains an attachment to, connection with, and awareness of dharma.<\/p>\n\n\n\n<figure class=\"wp-block-pullquote\"><blockquote><p><em>Sanatana<\/em> does not mean a religion or sect. It is a distinctive word that reflects truth, essence, greatness, permanence, antiquity, perpetual renewal, and imperishability. Thus, everything that is regarded with an intimate sense of the Sanatana\u2014in the present context, <strong>Bharat<\/strong>\u2014is itself regarded as imperishable. It is in this sense that the ancients spoke of the immortality of the rashtra.<\/p><\/blockquote><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">To perform the actions of life in accordance with the dharma of life is the natural and straightforward path. A simple life is also a peaceful life, a contented life, and a virtuous life. In such a life, <em>artha<\/em> and <em>kama<\/em>\u2014material well-being and legitimate desires\u2014can naturally harmonize with dharma, producing a spontaneous joy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The beauty and richness of life are like the Ganga, which does not run dry however much one draws from it. The dharma and karma of life are a hidden stream that shapes inner beauty. Care and responsibility in life are a purifying force that cleanses both the inner and outer dimensions of existence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The universe is still expanding. Time, which came into existence along with the universe, is also appears to be moving forward. Hindu scriptures say, \u201cThis is how Brahma\u2019s day is: the movement of time proceeds forward within it.\u201d But there is an indication that during Brahma\u2019s night, this process may move in reverse. The word <strong>laya<\/strong> describes this process. <em>Laya<\/em> can also mean \u201ctaking back\u201d or \u201cwithdrawing.\u201d It is like a whip that has been swung forward and then returns backward.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Modern physics too contains the reasoning that the expanding universe could, at some point, stop expanding and begin moving in the opposite direction. This is the <strong>cyclical nature of time<\/strong>: time moves forward, backward, forward, backward, and so on. According to the words of the Vedic sages, once the process of <em>laya<\/em> is complete, Brahma\u2019s day begins again and the process of <em>srishti<\/em> begins anew.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nor can time be said to relate merely to a single universe. The Vedic texts contain the concept of countless millions of universes. There is an understanding that the time, space, and conditions of each universe may differ. Whether each universe has its own creator, Brahma, or whether there is a single Brahma for all the infinite universes is not extensively discussed in the Puranic framework. However, Puranic literature praises Mahavishnu as the Lord of countless universes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is difficult enough for us to understand the mystery of a single universe. Therefore, it is natural that the idea of multiple universes should appear merely as an enormous imagination. Yet modern science too is advancing theories of the multiverse, along with the concept of hyperspace.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ultimately, time is an extraordinarily complex mystery. We do not know whether there exists a single fundamental and most subtle \u201creal time\u201d applicable to all universes. The <em>Bhagavad Gita<\/em> speaks of a <strong>timeless state<\/strong>, described as <em>avyakta<\/em>, the unmanifest. Beyond <em>avyakta<\/em> is <em>akshara<\/em>, the imperishable; beyond that is the Supreme Self, or Paramatma. The Gita also contains the philosophical idea that both <em>Purusha<\/em> and <em>Prakriti<\/em> are beginningless. Who truly knows the mystery of life?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The foundation of our <strong>civilization<\/strong> is <em>samskriti<\/em>. One may conceive of many forms and sub-forms of it, but fundamentally <em>samskriti<\/em> means <strong>\u201ca reflection of the Supreme Truth.\u201d<\/strong> What constitutes the Supreme Truth is itself a subject of inquiry. Thus, in India, <em>samskriti<\/em> has taken the form of a quest for truth.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In fact, this is the world\u2019s only culture of self-directed truth-seeking.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The attempts to seek truth, and the descriptions of the results arising from those attempts, constitute our <em>darshanas<\/em> and philosophies. Therefore, when we speak of \u201cIndian culture,\u201d we are speaking of a social culture that incorporates freedom in the pursuit of truth and freedom in describing and expressing the truth one discovers.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is against this background that our <strong>rashtra<\/strong>, or nation, has emerged. It is not the product of a monarchy or an empire; therefore, it is not dependent upon them. Nor is it bound by the need for precisely defined borders. The Western concept of the <strong>nation-state<\/strong> and the Indian concept of <strong>rashtra<\/strong> are not the same.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Because <em>rashtra<\/em> rests upon the foundation of civilization, and through civilization upon culture, it becomes a permanent value. (<em>Samskriti<\/em> does not mean \u201cculture\u201d in the ordinary sense of the English word; incorrect translations are obscuring the original perspective.)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Although the boundaries of the states\u2014administrative units\u2014within the nation have changed from time to time, the fundamental national principle has remained intact and indestructible, and has therefore come to be regarded as <strong>Sanatana<\/strong>, eternal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><em>Sanatana<\/em> does not mean a religion or sect. It is a distinctive word that reflects truth, essence, greatness, permanence, antiquity, perpetual renewal, and imperishability. Thus, everything that is regarded with an intimate sense of the Sanatana\u2014in the present context, <strong>Bharat<\/strong>\u2014is itself regarded as imperishable. It is in this sense that the ancients spoke of the immortality of the rashtra.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These matters may appear complex when viewed superficially, but the deeper one descends into the ocean of philosophy, the clearer they become. This is because the inner eye has no defect of vision. It does not need spectacles. We only need to open it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Once it is opened, everything becomes clear and accessible through experience.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But turning from outer vision to inner vision is the greatest challenge in the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>My simple definition is this: \u201cDharma is based on awareness; religion is based on command.\u201d<\/p>\n","protected":false},"author":2,"featured_media":4634,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center 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