Dharma and Adharma

 

 **Dharma and Adharma**

**Dharma** is that whose essence lies in faithfully following the command of God and in rendering impartial justice for the welfare of all. That which is thoroughly examined through direct and other valid means of knowledge, and which is in accordance with the Vedas, alone is worthy of acceptance by all human beings—this is called *Dharma*.

Let us reflect upon the true nature of *Dharma* and *Adharma* and resolve to always practice *Dharma*.

Shri Swami Dayanand Ji Maharaj, while defining Dharma, foremost emphasized the necessity of faithfully obeying the command of God. Through this, acceptance of God is automatically established. One who does not accept God cannot be considered truly righteous according to this definition.

Often, we encounter people who do not believe in God, yet they accept and follow the laws of nature. Such individuals cannot be called fully righteous, because they do not accept the regulator—the essential element without which the formation of any law is impossible.

**Inference (Anumāna)** as a means of knowledge is especially relevant for human beings. By inferring effect from cause and cause from effect, humans accomplish their actions. It is not necessary that cause and effect are perceived simultaneously. If they always appeared together, inference would be unnecessary.

For example, seeing clouds, one infers rainfall, and seeing rainfall, one infers clouds as its cause. Similarly, seeing suffering, one infers sinful actions, and seeing sinful actions, one infers suffering. If someone infers sinful actions merely by seeing suffering, or infers parents merely by seeing a child, such a person cannot be called a complete knower. Likewise, one who observes and accepts the laws of creation but does not accept their regulator cannot be considered fully knowledgeable. And one who is not fully knowledgeable cannot be fully righteous, because righteous conduct must be based on knowledge.

If someone argues that God created laws but no longer acts, and that everything continues automatically according to those laws, then what harm is there? The answer is that a law by itself can do nothing unless a conscious authority enforces it. Just as the Indian Penal Code cannot punish a criminal unless the police arrest him and a judge delivers judgment, similarly, the divine law cannot function unless God Himself enforces it.

Those who believe that God created laws but does not operate them should reflect that the same intellect which creates a law is required to operate it. Nature, being inert, can neither create laws nor independently follow them. The soul, being limited in knowledge, cannot create or operate laws without receiving body and knowledge from God. Even then, the soul depends on others to implement its intentions and often faces failure despite effort. At times, one even loses control over one’s own body—such as stumbling unintentionally or biting one’s tongue while eating. This proves that the soul does not have complete control even over itself. God, however, being omniscient and omnipotent, alone creates and operates all laws—this is the fundamental difference between God and the soul.

Now arises the question: **Which command is truly God’s command?** Muslims say the Qur’an is God’s command; Christians say the Bible is God’s book; other religions say the same about their scriptures. However, since these books contain mutual differences and contradictions, all of them cannot be considered God’s command.

God’s command must be universal like God Himself—not regional or sectarian. It must be beneficial for all humanity, free from favoritism toward any particular country or caste, and in harmony with divine qualities such as compassion and justice—in other words, it must be in accordance with the Vedas.

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### **Impartial Justice**

It is rarely seen that humans practice justice free from bias. Due to limited knowledge and power, humans are influenced by greed, relationships, friendship, fear, and attachment, which prevent complete justice. God, being free from such defects, administers impartial justice. A person who shapes his qualities in accordance with divine attributes and lives accordingly eventually becomes capable of impartial justice.

A biased person keeps his sphere extremely narrow, confined to himself or those he favors. But one who practices impartial action, as stated in the *Yajurveda*:

> *“He who sees all beings in his own self and his own self in all beings—he does not feel hatred.”*

> *(Yajurveda 40.6)*

Such a person sees himself in all beings and all beings in himself. While it is impossible for an individual soul to be omnipresent like God, it can achieve universality by becoming “beloved of all” and “benefactor of all.” This alone is its true omnipresence.

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### **Universal Welfare (Sarvahita)**

Justice in which no one is harmed is impartial justice—also called universal welfare. God is so profound that while dispensing justice day and night, He does not expose one being’s wrongdoing to another, knowing that such exposure does not reform but instead hinders improvement.

One who wishes to practice Dharma must necessarily be a benefactor of all. Often, people go from house to house indulging in criticism and gossip, finding no peace until they defame someone in many places. They fail to realize that such behavior benefits no one; rather, it corrupts their own habits and increases mutual hostility.

A selfish person cannot practice complete justice or universal welfare. He values personal gain over the benefit of others, sacrificing great collective good for trivial personal advantage. Many founders of sects, for personal prestige, turned their own weaknesses into religious rules for followers, thereby obstructing social progress. 

In contrast, the sages, inspired by divine consciousness and guided by universal welfare, performed actions free from such defects.

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### **Tested by Valid Means of Knowledge**

No matter what the matter is, the doors of examination must never be closed. Every action should be performed only after careful thought and testing. If it stands the test, it is Dharma; if not, it is Adharma (non-duty). Every individual is responsible for his own actions.

Even though railways are managed by engineers and constantly supervised, the driver is still instructed to drive by using the searchlight and his own eyes—so that personal responsibility remains. Similarly, each individual must personally examine and be accountable for his actions.

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### **In Accordance with the Vedas**

The word *Veda* is derived from roots meaning existence, knowledge, reflection, and attainment. First, the Vedas teach the existence of things; then knowledge of their qualities and functions; then reflection upon them; and finally, attainment of appropriate benefit. Actions prescribed by the Vedas—performed in harmony with knowledge and reflection—are called Dharma.

Therefore, Manu declared:

* *“The Vedas are the ultimate source of all Dharma.”*

* *“For seekers of Dharma, the highest authority is the Veda.”*

Hence, every individual should regard Vedic injunctions as true Dharma and practice them.

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### **Adharma**

That which abandons God’s command, practices biased and unjust conduct, pursues selfish interest without examination, and is filled with ignorance, obstinacy, pride, and cruelty—being opposed to Vedic wisdom and worthy of rejection by all humanity—is called *Adharma*.

After understanding Dharma, it is sufficient to remember that whatever is opposite to it is Adharma. Rishi Dayanand applied this very criterion to various sects and called them *panths* or religions, not Dharma. Those who denied God altogether were atheistic and thus lacked an essential component of Dharma. Others accepted God but attributed favoritism to Him—showing love to some and hatred to others, practicing animal sacrifice, idol worship, or promoting blind faith and impossible doctrines. Rishi Dayanand declared that such systems cannot occupy the place of Dharma; they serve only the selfish interests of their followers.

Therefore, every wise person should respectfully keep away from such sectarian doctrines, so that life may not be wasted in error.

🎙 *Speaker – Shāstrārtha Maharathi Pt. Ramchandra Dehlavi Ji*

Reproduced by Dr. Vivek Arya