Karma Sutra: Evolution of ‘dharma’ through the ages

When the pursuit of the fulfilment of artha (material well-being) and kaama (pleasure) is based on dharma, or the dictates of the conscince, the social order is mainatianed. It allows for an odered existence and gives coherence to one’s desires. Dharma or ‘righteous behaviour’ is upheld for various reasons. For some people it is the standard religious one – that good actions assure a place in heaven, the infinite hereafter; for some it is practised with the law of Karma in mind – that is, with intended goal. And then, there are those who, like Yudhishtra, do not follow “dharma” for any reward but because they think that “dharma” is its own reward.

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Such people may exist in minority but for them the social benefits of moral actions are reason enough to follow dharma. According to Yudhishtra, if people do not cooperate or trust each other, the social order will collapse. For him, non-violence (Ahimsa) and Satya (truthfulness) are, in fact, rules for cooperation and ensure the moral well-being of society.

His laconic statement, “I act because I must”, comes from his instinctive sense of duty. For him, the motive is imortant, not the consequence. He says, “I do not act for the sake of the fruits of dharma. I act because I must. Whether it bears fruits or not, Draupadi, I do my duty like any householder… I obey dharma, not for its rewards but by its nature, my mind is beholden to dharma”.

Our reason for following dharma (righteous behaviour) may vary. To practise “dharma” is a constant challenge, sometimes even a luxury. But irrespective of our reason for embracing it, we need to know that – “Wherever there is dharma, there is victory” (Bhagvada Gita).