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Dharma (/ ˈ d ɑːr m ə /; Sanskrit: धर्म, pronounced ⓘ) is a key concept in the Indian religions of Hinduism, Buddhism, Jainism and Sikhism. [7] The term dharma is considered untranslatable into English (or other European languages); it is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", righteousness or "religious ...
Dhamma (Pali: धम्म, romanized: dhamma; Sanskrit: धर्म, romanized: dharma) is a set of edicts that formed a policy of the 3rd Mauryan emperor Ashoka the Great, who succeeded to the Mauryan throne in modern-day India around 269 B.C.E. [1] Ashoka is considered one of the greatest kings of ancient India for his policies of public welfare.
Since, moreover, Dharma was made the central subject of a literary tradition which was to become vast and extensive throughout India, while the conception of Ṛta remained largely confined to the Vedas and their commentaries, it naturally took possession of brāhmaṇical thinking even at the expense of older, exalted concepts and conceptions ...
The author of Arthashastra uses the term gramakuta to describe a village official or chief, which, according to Thomas Burrow, suggests that he was a native of the region that encompasses present-day Gujarat and northern Maharashtra, in contrast to Chanakya, who resided in northern India.
In Hinduism, law is discussed as a subset of dharma which signifies behaviors that are considered in accord with rta, the order that makes life and the universe possible, [17] [note 1] and includes duties, rights, laws, conduct, virtues and ‘'right way of living'’. [8] [18] The concept of Dharma includes Hindu law. [9]
After the 16th century in Tibet, Buddhist leaders were inseparable from government administrators. The concept of samayas, vows to the guru, became a tool for suppressing people's rights and manipulating political authority. [21] Shamar Rinpoche of the Karma Kagyu Lineage saw religion and politics as working against each other in Tibet. Lamas ...
Aside from physical protection from the harmful in and outside of king's jurisdiction, rājadharma protects and permits his subjects’ dharma to flourish. In this way, the king's dharma encompasses all dharma since each individual's performance of his or her personal duties is dependent on the protection secured by the king. [2]
The first verse of the Mimamsa Sutras states that the text's purpose is an inquiry into dharma. [4] The text establishes that dharma cannot be known through perception. Teachings of dharma without basis in the Vedas, such as of the Buddha and Jina, are based on perception. Therefore, they are not valid teachings of dharma, Jaimini reasons. [4]