Dharma in action

Dharma and karma are elusive principles. I'm exploring the theme of dharma as it is expressed by Vyāsa in Mahābhārata. But for a little background let's look at the Buddhist view of dharma and see how it compares.

Peace.

What is Dharma?

One might as well define Dharma as "what is good for the soul." What is not good for the soul is against Dharma. This all makes perfect sense, given that the soul exists. But what if the soul doesn’t exist? Where does that leave Dharma? Is it possible to have an ethical system, or in other words, a dharmic system if there is no soul and no God? If so, what would it look like?

The Buddha

 Buddha's "Dharma"

An interesting answer is found in Buddhism. Buddhism is a nontheistic system of belief or philosophy. It begins with the problem of human suffering and concludes that a proper balance of dharma and karma is warranted in order to end human suffering.

Even discounting the existence of God or any form of theism, Buddhist ethical principles arrive at a very similar conclusion about Dharma. In fact, scholars from the East would insist that it was Buddha who invented the very concept of Dharma. In this sense, the word dharma really begins to take on the meaning of "practice" since it is the practice of the eightfold path that leads to enlightenment according to his system.

In fact, as we shall seel ater, early Buddhist views on Dharma mirror the ideas found in the laws a of Manu very closely. And what we have described above as ethical Dharma in particular is very closely suited to the Buddhist version.

Immanuel Kant

The German philosopher Kant tries to establish a non-theistic ethical philosophy based on his “moral imperative.” His idea was that humans are innately rational and that a high ethical sense should naturally flow from rationality. Truly rational humans then would "Act only in accordance with that maxim through which you can at the same time will that it become a universal law." In other words, act as if your actions will discover a universal law for everyone and you will find the basis for a universal human morality.

Darwin’s view that we are defined more by the struggle for existence than by any ethical principles shattered Kant’s ethics. Philosophers since Kant have accepted the idea that we have evolved as a species based on the law of the jungle. Natural selection rewards those who survive the other members of their species and reproduce. The idea of the “survival of the fittest” began to define moral philosophy. Since Kant denied any rational proof for the existence of God, his morality is based on the vague principle of reason. He felt it is “reasonable” for humans to be ethical. While ethics may be “reasonable” there is no proof that they are “innate” in any meaningful way. Kant, then, fails to establish a convincing view of ethics on the basis of pure reason. Where his arguments against theistic proofs have survived, Kant’s ethical philosophy is quaint. It is stilled studied in the halls of academe, but lacks strong foundation. It seems to have been forwarded by Kant as an afterthought. He felt remorse at having proclaimed the “Death of God” and so offers his ethics as a compensation for his death.

Buddha teaches "dharma" as a nontheistic system of ethics.

Buddha’s ethical theory as embodied in his views on dharma has shown much more staying power than that of Kant. Kant tries to explain that we should be ethical because that ethics are the highest human expression of reason. He begins his argument by installing reason as his base.

Buddha has a very distinct basis for his ethics: His four “noble” truths. Buddha makes a powerful observation about the human condition: Everyone suffers. As much as we are all involved in the pursuit of happiness, much of life is an attempt to avoid pain. Close examination finds that pain is really based on desire. As long as there is something you want that you can’t have, you will suffer from an unfulfilled desire. Buddha traces desire back to the ego. Ego is the basis of desire. His solution? Dissolve the ego.

With the dissolution of the ego we give up the desires that make us suffer. This is a very simple idea, one whose power has lasted for 25 centuries.

Now, dissolution of the ego may lead to nirvana, but it is not so simple. Enlightenment takes time. The way to enlightenment, however, is very practical. It involves taking some practical steps to reduce the demands of the ego. Since the ego is the root of suffering, diminishing the power of the ego is the way to enlightenment, according to the Buddha.

One must therefore take to a path which will diminish the influence of the ego. By walking on this path, teaches the Buddha, one will eventually attain enlightenment. This path is eightfold. What sustains one on the path is called dharma. So Buddha’s thought flows toward his concept of dharma, which is called the “eightfold path of dharma.”

So the eightfold path of dharma in Buddhism leads us to and end of suffering based on egoism. Of course, I’m interested in discovering the inner meaning of the Mahābhārata and how Vyāsa deals with two different tiers of dharmic understanding: ethical and social dharma vs. spiritual God conscious dharma. But before returning to the concept of dharma as described by Vyāsa in Mahābhārata, let’s take a look at how Buddha handles the idea.

Image of Buddha at Angkor Wat

Buddha’s Eightfold Path of Dharma

Having established his Four Noble Truths, Buddha goes on to describe his process, his “eight-fold path” to dissolve the ego and reach nirvana.

It’s important to keep in mind that while these different steps may be progressive, they are also parallel and synchonous. While practicing Right Action, then, one must also keep a Right View in mind.

Buddha’s eightfold path may be divided into 3 parts: perspective, or internal psychology, action, or praxis, and mindfulness, or progressive meditation.

The word “right” is most commonly used to translated samyak. Samyak means “holistic, complete, proper, correct, right.” So samyak dhristi is “Right view” or perspective. It is a complete gestalt of proper vision.

Buddha's Dharma system begins with "Right Vision"

1. Right view ( samyak dhristi:): Perspective is the beginning of enlightenment, the first step on the path. One begins on the path through self-examination. The first step is to begin to understand the ego, to do some self-analysis and introspection. The path begins when you see for yourself that suffering and dissatisfaction infect the entirety of ordinary, unenlightened existence and when you understand the four noble truths. Before setting out on the path to enlightenment, on should have the proper perspective, a complete vision of the gestalt or total reality. If one sees reality with spiritual vision, one’s action, speech and thinking will flow in harmony with this awareness of reality.

The correct perspective allows us to act in proper adjustment. Buddha asks us to keep in mind that the world is temporary. That death is imminent. The temporal nature of reality and the imminence of death should lead us toward the truth about the self. Buddha understands that by giving up attachment to material things we lose desire for them and so become free from suffering.

2. Right intention: Right intention ”or right thought ” involves giving up selfish attitudes that lead to further suffering and replacing them with their opposites. In place of thoughts that cause harm to yourself and others, you cultivate the intention to bring happiness to all. Buddha calls the second step on the path samyak samkalpa, which is generally taken to mean Right Intention. saṅkalpa means determination, or one’s proper conviction after due diligence. Complete or firm determination. This may be considered a precursor to faith: Proper intention, purity of conviction. One is determined to reach freedom from false ego and selfishness, acting with compassion and benevolence to reach the goal.

Right speech is between right thought and right action.

3. Right speech: Speech is midway between thought and action. As the first two steps have to do with seeing things correctly and making an internal determination, speech is the first real practical step. Because what you say can have a powerful effect on others and can affect your own spiritual evolution as well, cultivating right speech is important. This cultivation involves speaking words that are true and not hurtful, as well as refraining from idle chatter. The third step on the eightfold path brings us into practice. If the first two ideas have to do with perspective and conviction, the third has to do with action.

The third step on the eightfold path is called “Right Speech.” samyak vac. Again samyak may be translated as perfect. So Perfect Speech. This is not the same as the perfect tense in English.

Perfect Speech means freedom from gossip and fault-finding. You might define it as a rigorous distance from false and hurtful speech and gossip: avoid speech that offends; speak the truth. Speak sweetly. Avoid speaking harsh truths that offend. Be honest. 

Buddha tells us to control our speech, to speak carefully and completely: Samyak vak . This principle perhaps did not originate with Buddha thousands of years ago, but it has been accepted as a valuable truth and incorporated into the monastic traditions of spiritual communities wherever people practice meditation and prayer. An extreme example would be the Trappist monks who follow a strict version of the vows of silence as set down in the Rule of St. Benedict.

Right Action: Ethics as Practice

4. Right action: Just as right speech means to avoid causing harm with what you say, right action means to avoid causing harm with what you do. So in place of physically hurting others through your actions, you seek to help and protect them. In particular, you refrain from killing, stealing, and engaging in sexual misconduct.

The practical aspects of the eightfold path begin with speech and continue with action. Buddha identifies three different aspects of action: Action itself, Livelihood, and Sincere Effort.

Action means acting appropriately. Since suffering is the basic truth of reality, we should not cause more suffering. Any suffering we create will come back to us as the law of karma. Therefore we must act appropriately in avoiding all kinds of violence to others including stealing which is violence against property. Murder and meat-eating are other forms of violence. Violence creates a negative karmic reaction and upsets the balanced life that a truth-seeker strives for. By the same token one must avoid immoral conduct such as adultery, fornication, prostitution, and all forms of sexual misconduct. Intoxication ruins the capacity for proper vision and intention and must be forsaken. Drug addiction and drunkenness it all its forms destroys the prospects for self-realization. Gambling agitates the mind as well. Sharp and ruinous business practices are also actions to be avoided. Acting appropriately is called Right Action.

5. Right livelihood: You can earn your “living in many different ways, but if you are intent on gaining more than just material wealth, avoid occupations that involve harm and deception. Naturally, a profession in which you can be of service to others is an excellent way of supporting yourself. But even if you don’t have that kind of job, you can make sure that your dealings with others are honest and kind. Avoiding negative action is insufficient to bring about a balanced life of harmony, according to the teachings of the Buddha. One must have a proper occupation. This includes education and proper thinking. By living a balanced life one reduces egotism. Unsuitable occupations include working as a butcher or a wine merchant. Suitable occupations are honest and nonviolent and contribute something to society. So, right Livelihood means living according to your principles by accepting a proper occupation. These are universally accepted principles for living.

6. Right effort: Having taken up a livelihood in accordance with the principles of dharma will help one advance on the path, as long as one continues to keep a proper perspective, attitude, and speech. But while having accepted a proper livelihood is a healthy step, one must also take up a personal spiritual practice to advance on one the path.

This Sixth step, Right Effort, also involves pro-active vigilance against unwholesome mental thoughts, evil ideas and attitudes, mental vices such as lust, greed, sloth, pride, illusion, envy, racism, nationalism, materialism, sensualism, and other forms of egoism.

One’s effort must be positive and progressive, within the bounds of dharma. Proper effort will bring one in harmony with dharma.

7. Right mindfulness: Having contemplated different aspects of action both subtle and gross, in speech and deed, Buddha moves on to consider the nature of the mind. The 7th step on the eightfold path is called samyak smrti. In Sanskrit smrti means “memory.”

This step on the path is part of the meditation practice advocated by the Buddha. Mindfulness is a particular discipline that keeps one centered in reality, while understanding one’s position in the world. Above and beyond any ideological considerations one must pay attention in order to live in balance. Living in the past or the future avoids a clear picture of reality. Mindfulness means: ”paying close attention to what’s happening right now” and is essential at all levels of dharmic practice.

For Buddhists, smriti means to maintain a proper consciousness of body, mind, and spirit, remembering the four noble truths and what has been learned by following the eight-fold path. By remembering the imminence of death and the impermanence of the world followers of Buddha’s path try to maintain proper adjustment.

Enlightenment means being awake. Mindfulness here means becoming free from conditioning, living in constant awareness with reference to the body, mind, and self and understanding the relative position of all these in relation to ultimate reality.

8. Right concentration: This aspect of meditation is a much deeper awareness. Right concentration or meditation is called samādhi. The Sanskrit word dhi refers to “intelligence,” and can mean 'understanding', 'reflection', 'religious thought', 'mind', 'design', 'intelligence', 'opinion', 'meditation', 'imagination', 'notion', 'intellect.

Now that one’s intention, speech, actions, livelihood, effort and meditation are fully absorbed in dharma, the final stage of enlightenment takes place in deep meditation. To develop deep insight into the nature of reality, the focus of your mind must become sharp and free of distraction and dullness. Through practicing the one-pointed concentration of samādhi, one realizes complete absorption. Thus nirvāna is achieved.

There is much argument about the antiquity of the different systems of thought that dominated early civilization on the Asian subcontinent. Buddhists will argue that their system predates the Hindu version of dharma.

Hindus will insist that the Laws of Manu promote the very ideas of the Buddha thousands of years before he walked the earth. The original dates of written Sanskrit are in dispute. That Sanskrit as a spoken language must have predated written texts is also a standard argument. The Laws of Manu are generally considered to have had a more ancient date than that of the teachings of the Buddha. If so, we find similar ideas about the idea of dharma propagated there. Since Buddhism left India for China, Tibet, Japan and Śrī Lanka sometime after Shankara in the 7th Century, its teachings no longer inspire the Indian peninsula as they once did. And yet the concept of dharma as found in the Laws of Manu and the Hindu Epic Mahābhārata still carry considerable weight, so much so that the Sanskrit strophe “yato dharma tato jayaḥ” is the motto of India’s Supreme Court.

Buddha’s understanding of dharma is quite solid. His ethical system has inspired generations for milennia and has outlasted dynasties. But keep in mind, it leaves out the soul. In Buddha's system, there is no God. If you ask an expert if Buddha's system is atheistic, you will get different answers. God may exist for a Buddhist, but if he is he is only a temporary ego manifestation. It has been said, "If you meet the Buddha on the road, kill him." The idea is that to exalt the Buddha as God is another kind of illusion, one that must be overcome. But if Buddhism is atheistic, it is a brilliant attempt to provide a non-theistic basis for an ethical system: Dharma as ego-destruction.

On the other hand, if the soul exists, and if God exists, what would dharma look like? This leads to some other questions: how is dharma understood in India today? And why is the concept of dharma found in Mahābhārata still so compelling? Vyāsa develops dharma on the basis of theism. Vyāsa’s particular multi-tiered use of dharma is subtle and impregnates every aspect of social and spiritual life in India. His view has wide application both in philosophy and theology and has been adapted even by Christian thinkers such as Rudolph Otto and Paul Tillich to challenge Kant’s dry rationalism. In our next post we’ll take another look at how Vyāsa interprets dharma and how his version transforms the lives of all the characters in Mahābhārata.