The most central and core concept of Hindu philosophy is known as Dharma. All the other principles and values flow from this beautiful fountain of Dharma. The word Dharma is formed from the root dhr and literally means to hold, sustain and maintain a thing in its being. There is no accurate translation of the word into English but we may have a glimpse of its vast scope by translating Dharma as right action, right conduct, virtue, moral law etc. Every form of life, every group of people has its Dharma, which is the law of its being. Dharma or virtue is conformity with the truth of things; adharma or vice is opposition to it.

Further discussion of this concept must be based on the perceived need to have Dharma as a basis upon which to live a meaningful life. Here we must acknowledge two realities. One is the inevitability of evil and injustice in our world and the other is the need to obtain victory over evil. Victory in this context is general and includes what we all do our utmost to gain: victory to our side, of our plans, projects, ideas or interests. The concept of Dharma need not necessarily be tied to the belief that goodness will always triumph in the end. However if victory were to be on the side of Dharma in any final analysis, then we need to develop a better feel for this concept.

Additional definitions of Dharma include "any matter enjoined by the Vedas with a view to attain any useful purpose", "belief in the conservation of moral values", " a mode of life or a code of conduct which regulate a man's work and activities as a member of society and as an individual to bring about his gradual development and enable him to reach what was deemed to be the goal of human existence", "that which holds a thing together, makes it what it is, prevents it from breaking up and changing into something else ..., its fundamental attribute, its essential nature, the law of its being ...", "the code of life based on Vedas, the due observance of which leads to happiness here and hereafter", that scheme or code of laws which bind together human beings in the bonds of mutual rights and duties, of causes-and-consequences of actions arising out of their temperamental characters, in relation to each other and society etc. (For a detailed discussion of these definitions and related discussion see " On the Meaning of the Mahabharata" by V.S. Sukthankar, The Asiatic Society of Bombay, 1957, pp 79-83).

That the concept is difficult, subtle and defies easy grasp becomes clear in the Mahabharata where the patriarch Bhishma is challenged often to offer an explanation. In reply to a question by Yudhisthira, Bhishma, after explaining the difficulties in the way of defining it, gave some rules by which Dharma may partly be known. Dharma, says Bhishma, was ordained for the advancement and growth of all creatures; therefore that which leads to advancement and growth is Dharma. Dharma was ordained for restricting creatures from injuring one another; therefore that which prevents injury to creatures is Dharma. Dharma is so called because it upholds all creatures; therefore that is Dharma which is capable of upholding all creatures.

One of the other questions pertains to the status of Draupadi after the dice game. Does Yudhishtira have a right to stake her in the game after he had staked and lost himself. It was so difficult a question that even Bhishma, the recognized authority on the subject, when pointedly challenged by Draupadi, confessed in the open assembly his inability to decide the issue. It was a real dilemma, an insolvable problem:

na dharmasaukshmyat subhage vivektutm shaknomi te prasnam imam yatthaavat;

"I am unable to answer your question because Dharma is subtle"

Sukthankar reminds us that our epic poets are in fact never tired of reminding us that Dharma is subtle (sukshmam) because its essence is concealed in a dark cavern (dharmasya tattvam nihitath guhaayaam). According to Sukhtankar, "the most complete and detailed information on these and allied matters is necessary if one is to act so as not to infringe the provisions of Dharma in order to lead a blameless life, as indeed he must if he desires victory - lasting victory, final victory, and that too not only on the field of the ordinary battle but in the battle of life.

In summary, bringing up a child therefore must mean inculcating in the child a variety of guidelines through which he or she will develop a sense to distinguish a dharmic act from its opposite. Beyond that, an individual may be able to define the boundaries of Dharma through interactions, discussions, reading of scriptures, the great epics, legends, mythologies, history, drama and a wide variety of stories heard throughout the formative years. These experiences help constitute personal measures and yardsticks that an individual may use in making decisions throughout the lifetime. In a sense this is the individual's conscience and it is perhaps the only available light that guides individual actions. There are no other readily available manuals that can serve to distinguish our actions.

Aristotle had a similar idea. He said " A good citizen is one who acts in accordance with the laws of the state. A good man is one, who acts in accordance with the principles of virtue. It is likely that on occasion the laws of state may not be in accordance with the principles of virtue. In such situations, the good man will not act in accordance with them but a good citizen will have to act in accordance with them. In the best state, however, laws will be in accordance with the principles of virtue and so there would be no distinction between a good man and a good citizen." But what do we do when there is in fact a clear difference between these laws? i.e. the laws of state and dharmic laws? In such cases there is a conflict in our minds. Such was the case when M. K. Gandhi was asked to vacate his seat on a train in South Africa because he was not a white man. Such was the case when Rosa Parks was asked to vacate a seat on a bus merely because her skin color was black. Such was the case when Abraham Lincoln agonized over the need to go to war to preserve the Union. Such was the case when Robert McNamara, in the presence of clear evidence in regard to the futility of war in Vietnam, nevertheless endorsed the same. There are hundreds of such situations in which each of us face conflicts. Our conscience alone is the true guide that helps us to choose. The consequences of decisions may sometimes be of historical significance affecting millions of people and changing the course of history. Gandhi, Parks and Lincoln took risks and chose what most would agree was a dharmic path. Robert McNamara, according to his own admission did not. In all these cases the course of history did change and the effects of decisions made by these individuals are still being felt. That is precisely the reason to train our conscience in Dharma so that we may, when called for, have the benefit of guidance at crucial times.

The concept of Dharma encompasses all aspects of our lives. Even political philosophies can issue out of principles based on Dharma. Prime Minister Jawaharlal Nehru, who was widely believed to have been a non-religious and scientific type - an avowed agnostic - wrote in the introduction to a book ( Socialism in Indian Planning, written by a member of Parliament Srimannarayan Agarwal) " In India it is important for us to profit by modern technical processes and increase our production in agriculture and industry. But, in doing so, we must not forget that the essential objective to be aimed at is the quality of the individual and the concept of Dharma underlying it."

Dharma is the first of four personal aims to be realized or striven for during the course of one's life time known as chaturvidha phala purushartha i.e. Dharma, artha, kama and moksha. Artha implies wealth, prosperity, reputation or fame etc. Kama implies sensory and aesthetic fulfillment. Moksha is liberation and salvation. So the Hindu says that it is one's obligation to practice artha and kama with Dharma as the foundation so that the primary object of reaching salvation and a release from cycles of birth may be obtained. Clearly happiness, prosperity, good life are considered to be legitimate human experiences as long as they are within the frame work of Dharma. Are the concepts of happiness and good life in conflict with Dharma? That question was put to Yudhishtira, the hero of the epic Mahabharata. Yudhishtira was asked a hundred and twenty questions. (See my book Yaksha Prashna: A Hindu Primer, pages 62,60,64,65,48,26,16 and 68).

If moksha is our goal, the ancient Hindus said, then by all means participate fully in the affairs of society, raise a family, enjoy the good life, serve the community ... all within the framework known as Dharma.