Can Dharma Stand Alone? Examining Its Links to Hinduism, Islam, Judaism, and Christianity

Prakriti N
Aug 5
16 min read

Dharma's Independent Essence Amidst Religious Contexts

In the vast tapestry of human belief systems, Dharma is a profound and often misunderstood principle. Rooted in the ancient traditions of Hinduism, Dharma signifies a cosmic law and ethical duty that transcends individual desires. However, as we delve deeper into the essence of Dharma, we must question its independence from the structured doctrines of major world religions such as Islam, Judaism, and Christianity. Can Dharma truly stand alone as a universal moral, ethical compass, or is it intrinsically tied to these faiths' specific teachings and cultural contexts? With the explicit goal of unravelling the intricate relationships between Dharma and these religious traditions, this exploration examines whether Dharma's principles can exist autonomously or are inextricably woven into these age-old practices.

What is Dharma?

DHARMA IS NOT RELIGION

Dharma, derived from the Sanskrit root "dhri," meaning to uphold or sustain, encompasses principles that uphold the cosmic order and ethical law. In Hinduism, it is foundational to spiritual practices, societal harmony, in guiding individuals towards righteous conduct (Rta). The concept of Dharma is articulated in ancient texts like the Vedas and Upanishads and epics such as the Mahabharata and Ramayana, which are intricately woven into the narratives of duty, righteousness, and cosmic justice.

Central to Dharma are its eight universal principles, which serve as guiding lights for ethical living:

Countries, Governments, Societies, Organisations, Families, and People may identify with various religions and faiths around the world or may be atheists and non-believers. Yet, if they want to survive with peace and harmony, they must live the life of Dharma.

Dharma can be roughly translated to Ethics in English, although there is no exact English translation available.

Those living by Dharma (a set of values sustaining all life) are called "Dharmic" countries, governments, societies, organisations, families, and persons.

The Rise of Dharmic Statecraft: A Moral Compass for Global Leadership

Incorporating Dharma into geopolitics is not only necessary but urgent in a world fraught with power struggles, ideological extremism, and ethical decay. Unlike narrow political ideologies or religious dogmas, Dharma offers a universal framework rooted in justice, responsibility, compassion, and balance—principles that transcend national, religious, or cultural boundaries. When applied to geopolitics, Dharma can guide nations toward ethical statecraft, fostering mutual respect, non-aggression, and sustainable cooperation. It promotes the idea that power must be exercised with restraint and righteousness, not domination, and that the welfare of all—not just national, religious, authoritarian interest—must be the foundation of global decision-making. Dharma in geopolitics encourages truthful diplomacy, accountability of leaders, and protection of all life, offering a transformative alternative to the exploitative, divisive, and often violent tendencies that have marked much of modern history.

What is Adharma (Violation of Dharma)?

Not living the Dharmic way gives rise to terrorism, colonisation, slavery, exploitation of natural resources, wars, poverty, hunger, illiteracy, inequality, natural disasters and ill-functioning societies, organisations, countries and mentally ill people, in the long term, are not self-sustaining for the country or group of people and are termed as "Adharmic (opposite of Dharmic/violation of Dharma). Adharmics belong to different religions in the world or may even be non-religious. Hence, keep Adharma and Religion separate.

Dharma in Hinduism: Its Cultural and Philosophical Foundations

In Hinduism, Dharma embodies a multifaceted concept integral to individual spiritual growth and societal harmony. It encompasses not only ethical duties (Svadharma) but also cosmic order (Rta) and divine law (Sanatana Dharma). The Bhagavad Gita, a Hindu scripture, elucidates Dharma through Lord Krishna's teachings to Arjuna on the battlefield of Kurukshetra. Here, Dharma is expounded as righteous action aligned with one's inherent duty and divine purpose (Svadharma).

Furthermore, the diversity within Hinduism is reflected in the various interpretations and applications of Dharma across different sects and philosophical schools (Darshanas). Each school offers a unique perspective on Dharma, enriching the understanding of this complex concept. For instance, the Advaita Vedanta school emphasises the unity of all beings and the ethical imperative of non-duality (Advaita) in adhering to Dharma. On the other hand, the Bhakti movement highlights devotion (Bhakti) as a path to realising Dharma through selfless love and service to Divine and humanity.

In Hinduism, no sect, faith, or scripture lacks Dharma and its principles. Over time, great sages and Gurus from every Hindu sect have emphasised the crucial role of Dharma in maintaining social order and harmony. They have recognised that personal virtues are essential for one's growth into a genuinely multidimensional human being, underscoring Dharma's timeless (Sanatana) and universal importance in guiding ethical and spiritual development. The comprehensive account of Dharma in Hindu scriptures, covering all aspects of human life, stands unparalleled.

While Abrahamic religions do contain Dharmic principles, they are often scattered and less systematically presented, lacking the extensive, multidimensional scope found in Hindu texts.

Dharma in Islam: Ethics and Justice in Submission to Allah

Islam, like Hinduism, espouses an ethical framework grounded in submission to Allah (Islam) and the pursuit of justice (Adl). The Quran elucidates principles akin to Dharma, emphasising compassion (Rahma), justice (Adl), and the preservation of rights (Huquq) for all beings. Surah Al-Baqarah (2:195) enjoins believers to practice charity (Sadaqah) and uphold righteousness (Taqwa) in all aspects of life, resonating with Hindu concepts of Dāna and Raksha.

Moreover, Islam emphasises sincerity (Ikhlas) and truthfulness (Siddiq) as core virtues aligned with Satya in Hinduism. The Hadith literature further elucidates Prophet Muhammad's teachings on non-violence (Silm), emphasising peaceful coexistence and conflict resolution without resorting to aggression or harm.

Dharma in Judaism: Covenant and Commandments in Jewish Tradition

Judaism, rooted in the covenant between God (Yahweh) and the Jewish people, delineates ethical responsibilities through commandments (Mitzvot) and moral imperatives. The Torah prescribes principles akin to Dharma, emphasising righteousness (Tzedakah), compassion (Rachamim), and justice (Tzedek). Proverbs (19:17) underscores charity (Tzedakah) as a divine mandate, highlighting Judaism's commitment to social welfare and ethical conduct.

Additionally, Jewish ethics, expounded in works like the Talmud and Midrash, emphasise integrity (Tzidkut) and truthfulness (Emet) as foundational to righteous living. These principles resonate with the Hindu concepts of Satya and Asteya, promoting honesty and respect for other's rights and property.

Dharma in Christianity: Love, Justice, and Redemption

Christianity, centred on the life and teachings of Jesus Christ, embodies Dharma through principles of love (Agape), forgiveness (Shalom), and moral righteousness. The New Testament underscores compassion (Philanthropy) and charity (Agape) as central to Christian ethics, reflecting parallels with Hindu principles of Karunā and Dāna (2 Corinthians 9:7).

Moreover, Christ's teachings on non-violence (Pacifism) and reconciliation (Reparation) resonate with Hindu teachings on Ahiṃsā and Kartavya, advocating for peaceful coexistence and social responsibility. The Sermon on the Mount (Matthew 5-7) encapsulates Christian ethics, emphasising humility (Tapeinophrosyne), mercy (Eleeo), and purity of heart (Katharos), aligning with the Bhagavad Gita's teachings on inner purity and selfless action (Karma Yoga).

Common Threads: Universal Ethics and Human Unity

Despite their theological disparities, Hinduism, Islam, Judaism, and Christianity converge on fundamental ethical principles that are embodied in Dharma. Compassion, non-violence, truthfulness, and charity are the pillars of moral conduct, fostering social cohesion and spiritual harmony across diverse religious landscapes. These shared values not only underscore the universal appeal of Dharma but also serve as a testament to its power in transcending religious boundaries to promote ethical integrity and human unity.

Dharma is a beacon of universal ethics, guiding individuals of all faiths towards righteous conduct and spiritual fulfilment. While rooted in Hinduism's rich philosophical tradition, Dharma resonates with Islam, Judaism, and Christianity, reflecting shared commitments to compassion, justice, and ethical integrity. By embracing Dharma's principles, humanity can cultivate a global ethic of respect, understanding, and cooperation, fostering a world where diverse religious traditions harmoniously coexist in pursuit of universal truth and righteousness.

As we navigate an increasingly interconnected world, Dharma's timeless wisdom offers a path towards personal growth, societal harmony, and collective well-being. Transcending religious divisions, it illuminates the human spirit with the light of moral excellence and spiritual enlightenment.

Given the Dharmic teachings present in both the Bible and the Quran, why have adherents of Christianity and Islam historically been associated with significant bloodshed?

The question of why Christianity and Islam have been associated with bloody conflicts throughout history is complex and multifaceted. It's crucial to approach this with sensitivity to historical context and the diverse interpretations within these religions, as this understanding can inform our perspectives.

Factors Contributing to Bloody Conflicts in Christianity and Islam

Interpretation and Misinterpretation of Scriptures:

Literalism and Extremism: In both Christianity and Islam, literal interpretations of religious texts at times have been used to justify violence and conflict. Extremist factions within these religions may interpret certain passages in ways that promote intolerance or aggression towards others deemed as outsiders or heretics.
Selective Reading: Sometimes, religious leaders or communities selectively emphasise texts that support their political or social agendas, disregarding the broader ethical/Dharmic and compassionate teachings in their scriptures.

Historical Context and Political Power:

Historical Conquests and Empires: Throughout history, Christianity and Islam have been associated with powerful empires (e.g., Roman Empire, Byzantine Empire, Ottoman Empire) that used religious justification for conquests and expansion.
Political Influence: The intertwining of political power with religious authority often led to conflicts where religious rhetoric was used to mobilise masses for war or colonisation.

Institutional Corruption and Power Dynamics:

Church and State Relations: In Christian history, the merging of church and state power led to abuses of authority, such as the Crusades and religious wars in Europe during the Middle Ages.
Islamic Caliphates and Governance: Similarly, in Islamic history, the consolidation of political and religious authority under caliphates sometimes resulted in expansionist policies and conflicts with neighbouring states.

Social and Cultural Factors:

Identity and Belonging: Religious identities often form a core part of individual and communal identities, leading to conflicts when these identities are threatened or perceived as under attack.
Socio-economic Disparities: Economic inequalities, social injustices, and political grievances have been exacerbated by religious divisions, leading to conflict in regions where Christianity and Islam intersect.

Misuse of Religious Authority:

Corruption and Abuse: Throughout history, there have been instances where religious leaders or institutions abused their authority for personal gain or to manipulate followers into supporting violent actions.
Intolerance and Exclusivism: Some interpretations of religious doctrines have fostered an exclusivist mindset, viewing adherents of other faiths as inferior or deserving of punishment, thereby justifying violent actions against them.

Impact of Religious Leaders and Institutions

Role of Clergy and Religious Leaders: The influence of clergy, pastors, priests, imams, and maulvis is profound. Their interpretations and teachings not only shape the beliefs and actions of millions of followers but also bear a significant responsibility in promoting peace and harmony.
Misguided Teachings: When religious leaders propagate interpretations that emphasise division, hatred, or superiority over others, it can sow seeds of conflict and justify violence.
Financial and Political Interests: The business aspects of churches, mosques, and religious institutions prioritise financial gain or political influence over spiritual guidance, leading to corruption and deviation from core teachings.

While Christianity and Islam have rich ethical teachings emphasising compassion, justice, and peace, historical events and human actions have often deviated from these ideals. It's crucial to recognise that interpretations of religious texts can vary widely, and not all adherents interpret scriptures in ways that promote violence.

Addressing the causes of religious conflict requires fostering dialogue, promoting understanding, and reaffirming the universal principles of compassion and respect found in all major religious traditions.

By learning from history and advocating for interpretations prioritising peace and harmony, we can strive towards a world where religious diversity is celebrated rather than a source of division and conflict. This mission should inspire and motivate us all.

What can be done?

Achieving a world where religious diversity is celebrated and serves as a unifying force rather than a source of division requires concerted efforts from individuals and Dharmic organisations. Here are the steps that can be taken to advance this mission:

ACTION ITEMS FOR INDIVIDUALS

1. Education and Awareness:

Study Comparative Religion: Educate oneself about different religious traditions, their core beliefs, and practices to foster understanding and empathy towards others. Engage directly with sacred texts and scriptures to gain a personal understanding rather than relying solely on others' interpretations. For further clarification, study multiple interpretations to discern nuances and identify potential misinterpretations or distortions. This approach ensures a deeper, more authentic comprehension and empowers you to distinguish between genuine teachings and misrepresentations.
Promote Mutual Respect: Actively challenge stereotypes and prejudices by engaging in open dialogue and promoting mutual respect for diverse religious viewpoints.

2. Promoting Peaceful Coexistence:

Practice Compassion: Incorporate principles of Compassion and non-violence in daily interactions, reflecting the universal values shared across religions.
Conflict Resolution Skills: Learn and apply conflict resolution techniques that emphasise dialogue, mediation, and negotiation to resolve disputes peacefully.

3. Advocacy and Activism:

Speak Out Against Extremism: Condemn extremist ideologies and actions that exploit religious differences to incite violence or discrimination.
Support Interfaith Initiatives: Participate in interfaith dialogues, events, and initiatives promoting cooperation and mutual understanding among religious communities.

4. Personal Responsibility:

Model Behaviour: Lead by example in embodying the values of respect, empathy, and integrity in personal and professional life.
Stand Against Discrimination: Advocate for policies and practices that protect religious freedoms and combat discrimination based on religious identity.

ACTION ITEMS FOR DHARMIC & RELIGIOUS ORGANISATIONS

1. Interfaith Dialogue and Collaboration:

Establish Partnerships: Initiate and participate in interfaith forums and collaborations that promote dialogue, mutual respect, and cooperation among religious groups.
Joint Initiatives: Work with other religious organisations on social justice issues, humanitarian efforts, and community development projects.

2. Education and Outreach Programs:

Interfaith Education: Develop educational programs that teach the principles of Dharma alongside other religious teachings, highlighting commonalities and fostering understanding. All interpretations of one's own religion and those of others should be meticulously examined and corrected for misinterpretations and adulterations. It is crucial to identify and publicly address the errors and those who propagate them, such as priests, maulvis, and imams, through platforms like social media. This effort aims to prevent the spread of misinformation and protect individuals from being misled and deceived.
Community Outreach: Engage with diverse communities through outreach programs that promote cultural exchange, tolerance, and appreciation of religious diversity.

3. Promoting Ethical Leadership:

Training and Guidance: Provide leadership training and guidance to religious leaders and members on promoting ethical behaviour, conflict resolution, and fostering inclusive communities.
Ethical Standards: Uphold and advocate for ethical standards within Dharmic organisations that prioritise peace, justice, and respect for human dignity.

4. Advocacy for Religious Freedom:

Legal and Policy Advocacy: Advocate for laws and policies that protect religious freedoms, prevent discrimination, and ensure equal rights for all individuals regardless of religious belief.
Public Engagement: Engage in public discourse and advocacy efforts to raise awareness about the importance of religious diversity and its contribution to societal harmony.

By implementing these steps, individuals and Dharmic organisations can contribute significantly to the mission of celebrating religious diversity and promoting harmony. It requires proactive engagement, continuous learning, and collective action to build a world where differences are respected and honoured, paving the way for a more inclusive and peaceful global community based upon Dharmic Principles. This mission inspires and motivates us to actively work towards a future where religious diversity is a source of strength and unity rather than division and conflict.

Conclusion

In exploring the intricate links between Dharma and the major world religions of Hinduism, Islam, Judaism, and Christianity, it becomes evident that Dharma transcends mere religious boundaries. Rooted in universal principles of compassion, truthfulness, non-violence, and ethical conduct, Dharma serves as an inner compass guiding individuals and societies towards harmony and righteousness.

Throughout history and across diverse cultural landscapes, Dharma has manifested uniquely within each religious tradition while maintaining fundamental similarities.

Hinduism forms the bedrock of Dharma & spiritual practice and societal order, emphasising the interconnectedness of all life and the pursuit of righteous action (Karma).

Islam upholds similar virtues through principles of justice, compassion, and submission to Allah, echoing the importance of ethical conduct and social responsibility. Judaism underscores righteousness, charity, and the covenantal relationship with God, aligning with Dharma's emphasis on duty and moral integrity. Christianity, rooted in the teachings of Jesus Christ, embodies Dharma through love, forgiveness, and service, promoting virtues that resonate with Dharma's ethical framework.

Despite historical instances where these religions have been associated with conflict and division, the core teachings of Dharma call for unity, respect for diversity, and the pursuit of peace. By recognising and celebrating these shared ethical principles, individuals and communities can foster mutual understanding, bridge cultural divides, and work towards a world where religious diversity enriches rather than divides.

Ultimately, whether Dharma can stand alone transcends theological debates to underscore its timeless relevance as a guiding philosophy for humanity.

As we navigate the complexities of a globalised world, Dharma offers an inner foundation that encourages dialogue, compassion, and the pursuit of justice, illuminating a path towards a more harmonious and inclusive society. Embracing Dharma's universal principles, irrespective of religious affiliation, empowers us to uphold values that unite us in our shared humanity, inspiring hope for a future where mutual respect and ethical integrity prevail.

This article is an attempt to start the multi-cultural, inter-religious dialogues and a lot more could be added to the above article and it's arguments. It's an attempt to find the common grounds if it exists and if we want to live in a peaceful world.

Jai Shivay

~ Prakriti

Below are the references to Dharma Principles in different religious scriptures.

DHARMA IN RELIGIOUS SCRIPTURES

References & Text

#	Sutras from Hindu Scriptures	Psalms from Bible	Proverbs from Judaism Scriptures	Surah from Quran
1	Bhagavad Gita 12:13-14: "Adveshta sarva-bhutanam maitrah karuna eva cha, nirmamo nirahankarah sama-duhkha-sukhah kshami." ("One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is always satisfied and engaged in devotional service with determination, whose mind and intelligence are in agreement with Me - such a devotee of Mine is very dear to Me.")	Colossians 3:12: "Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience."	Proverbs 19:17: "Whoever is kind to the poor lends to the Lord, and he will reward them for what they have done."	Surah Al-Baqarah 2:195: "And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good."
2	Bhagavad Gita 10:5: "Ahimsa satyam akrodhas tyagah shantir apaishunam, dayabhuteshv aloluptvam mardavam hrir achapalam." ("Nonviolence, truthfulness, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, and determination.")	Matthew 5:39: "But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also."	Exodus 20:13: "You shall not murder."	Surah Al-Ma'idah 5:32: "Because of that, we decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely."
3	Bhagavad Gita 16:1-3: "Abhayam sattva-samsuddhir jnana-yoga-vyavasthitih, danam damas cha yajnas cha svadhyayas tapa arjavam." ("Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity.")	John 8:32: "Then you will know the truth, and the truth will set you free."	Proverbs 12:22: "The Lord detests lying lips, but he delights in people who are trustworthy."	Surah Al-Isra 17:36: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned."
4	Manu Smriti 4.12: "Adattadanam paradrohah paradaresu ca ksudrahrdayata vasahasca manusyam dushayanti." ("Stealing what is not given, injuring others, cohabiting with another's wife, and constant association with the low-minded destroy men.")	Ephesians 4:28: "Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need."	Leviticus 19:11: "Do not steal. Do not lie. Do not deceive one another."	Surah Al-Mumtahina 60:12: "O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful."
5	Bhagavad Gita 6:16-17: "Naty-ashnatas 'tu yogo 'sti na caikantam anashnatah, na cati-svapna-shilasya jagrato naiva carjuna." ("There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.")	Luke 12:15: "Then he said to them, 'Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.'"	Proverbs 30:8-9: "Keep falsehood and lies far from me; give me neither poverty nor riches but give me only my daily bread. Otherwise, I may have too much and disown you and say, 'Who is the Lord?' Or I may become poor and steal, and so dishonour the name of my God."	Surah Al-Furqan 25:67: "And those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate."
6	Bhagavad Gita 3:8: "Niyatam kuru karma tvam karma jyayo hy akarmanah, sarira-yatrapi ca te na prasiddhyed akarmanah." ("Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.")	Colossians 3:23-24: "Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving."	Ecclesiastes 12:13: "Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind."	Surah Al-Baqarah 2:177: "Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous."
7	Bhagavad Gita 17:20: "Datavyam iti yad danam diyate 'nupakarine, dese kale ca patre ca tad danam sattvikam smrtam." ("That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be in the mode of goodness.")	2 Corinthians 9:7: "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver."	Deuteronomy 15:7-8: "If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need."	Surah Al-Baqarah 2:274: "Those who spend their wealth [in Allah's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve."
8	Mahabharata 5.154.18: "Dharmo rakshati rakshitah." ("Dharma protects those who protect it.")	Psalm 82:3-4: "Defend the weak and the fatherless; uphold the cause of the poor and the oppressed. Rescue the weak and the needy; deliver them from the hand of the wicked."	Isaiah 1:17: "Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow."	Surah An-Nisa 4:75: "And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, 'Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector