The Nature of Dharma in the Gita

(Chapter 2/16-29) According to Yogeshwara, Sri Krishna, the unreal has no existence, and the real never ceases to be. Brahman is real, the world is false. The Paramatma (Supreme Soul) is the truth, eternal, immortal, unchanging, and everlasting; but that Paramatma is beyond thought and perception, beyond the waves of the mind. How can the mind be controlled? The method of controlling the mind and attaining Paramatma is known as Nishkama Karma (selfless action). Performing this action is Dharma and duty.

In the Gita (Chapter 2/40), it is said, “Arjuna! In this Karma Yoga, there is no loss of effort. Even a little practice of this Dharma saves one from great fear of birth and death.”

This regular practice (path of sadhana) is divided into four classes based on the inherent abilities of the practitioner. When a person becomes aware of Karma and starts practicing it, in the initial stage, they are a Shudra. Gradually, when the practice is mastered, they belong to the Vaishya class. When they possess the ability to endure nature’s conflicts and valor, they become a Kshatriya.

When they acquire the ability to become one with Brahman, knowledge (Brahma-jnana), and wisdom, and the capacity to depend on that existence, they become a Brahmin. In other words, a Brahma-jnani is truly a Brahmin. Therefore, Yogeshwara Sri Krishna (Gita, Chapter 18/46-47) says, “The duty of a person is to engage in work according to the abilities inherent in their nature. Even if the importance is less, one’s own duty, realized through one’s nature, is preferable and imitating another’s advanced work without capability is harmful. It is better to die in one’s own duty; another’s duty is fearful. Because changing clothes does not change the person. Their practice will start again from where it was interrupted. Gradually, on the path of evolution, the seeking person attains the ultimate, imperishable state, known as Moksha.”

A pure mind is the cause of liberation, and an attachment to sensory objects is the cause of bondage. The realization of the Self is the sole purpose of Dharma. Emphasizing this, it is said that all beings originate from the Paramatma, who is all-pervading. By worshiping Him in the best manner according to one’s inherent abilities, one attains the highest realization. That is, contemplating the one Paramatma through a sure method is Dharma.

Bhagavan clearly states, “Arjuna! Even the most wicked person, if he worships Me exclusively (meaning only Me, and not anyone else), he soon becomes righteous; his soul becomes connected with Dharma.” Therefore, according to Sri Krishna, a Dharmatma is one who engages with exclusive devotion to the one Paramatma. A Dharmatma is one who practices Nishkama Karma regularly for the attainment of Paramatma. A Dharmatma is one who searches for the Paramatma according to their inherent abilities.

Finally, Bhagavan says, “Sarva-dharman parityajya mam ekam sharanam vraja” – “Arjuna! Abandon all forms of Dharma and surrender to Me alone.” Therefore, a person dedicated to the one Paramatma is truly righteous. Establishing faith solely in the one Paramatma is Dharma. Performing the sure selfless action for the attainment of that one Paramatma is Dharma. Dharma is a matter of practice. That practice is only one— “Vyavasayatmika buddhir ekeha kurunandana” (2/41). In this Karma Yoga, the certain action is only one— controlling the efforts of the senses and the activities of the mind to flow into the Self (the Supreme Brahman) (4/27).

Karma Yoga, Jnana Yoga, Raja Yoga, and Bhakti Yoga are each paths to liberation. Having faith in Ishvara (God) and striving for one’s liberation and the welfare of the world is Dharma. Through Nishkama Karma Yoga, the mind is purified, and with a purified mind, one attains knowledge. This knowledge becomes the means to Moksha (liberation). One who understands the non-duality of Jiva (individual soul) and Brahman is truly knowledgeable about the nature of Dharma.