Types of Dharma

1. Samanyadharma (Morality, qualities of the soul)

Vishnudharmasutra, Chapter 2, Sutra 16 and 17 say – Samanyadharma includes mercy, truth, control over the mind, purity, offerings, control over the senses, non-violence, service unto the Guru, pilgrimage, compassion, honesty, absence of greed, honouring Deities and Brahmans and not criticising anyone.

2. Varnadharma (Dharma of a class)

Brahman (Priest), Kshatriya (Warrior), Vaishya (Businessman) and Shudra (Labourer) are the four classes. Dharma applicable to the respective class is known Varnadharma.

3. Ashramdharma (Dharma according to stages of life)

Brahmacharyashram, Gruhasthashram, Vanaprasth-ashram and Sanyasashram are the four ashrams. This is limited to a particular stage of life.

4. Varnashramdharma
(Dharma according to the class and stages of life)

This is applicable to an individual of a particular class in a particular stage of life, for example, a Brahman in the stage of celibacy should use a staff made from the palas (Flame tree) and deerskin for a seat.

5. Gunadharma (Dharma according to the qualities)

This refers to the duty to be performed in accordance with the role one is playing or the position one is occupying; for example, the duty of a King is to nurture his subjects. The attributes of the five cosmic elements are also called gunadharma, for example, the gunadharma of water is coolness, liquidity, to flow from high to low area, etc.

6. Apaddharma (Dharma in times of adversity)

This is expressed by the quote‘आपदिकर्तव्योधर्मः ।’which means, the code of Dharma that should be followed during a calamity. In the system of the four classes, each class is assigned duties as per Dharma. ‘Often due to unforeseen reasons such as Divine and earthly (spiritual or physical) crises, revolutions, famine, forcible migration, etc., there is a sudden collapse in the system of classes, and it becomes impossible for people to perform karma prescribed according to their class.

This hampers the means of their livelihood. Under such circumstances, according to an arrangement created by the Scriptures as an exception, an individual belonging to one class is allowed to accept the Dharma of the other classes. This arrangement is called Dharma in times of adversity.

7. Shroutadharma, Smartadharma and Shishtadharma

8. Stridharma (Dharma of a woman)

To a woman her husband is equivalent to God, companion and seat of refuge. A woman cannot progress spiritually without a husband. A woman should not listen to her husband and also the elders in the family, when not following Vedic Dharma and when asking for unwholesome food in sickness.

9. Vyashti and samashti Dharma

Dharma is symptomatic in a dual way – pravrutti (Worldly life) and nivrutti (Renouncing the worldly life). Pravrutti Dharma can be the attribute of a Nation. Here both vyashti (Individual) and samashti (For the sake of society) conditions are given due consideration. This consideration in itself is the relativity. Nivrutti Dharma is related only to vyashti. Hence, non-violence can be the Dharma of vyashti since staying away from day-to-day activities is a major part of spiritual practice therein. But this is not the case with a Nation. In this case, it is all about activities on a day-to-day basis. In such a case, presence of Brahmatej (Radiance of knowledge) and Kshatratej (Radiance of a warrior) are required. As a result, in these activities the non-violence that destroys the Truth is avoided, meaning, in that situation the violence itself becomes non-violence (Dharma) and the activities in which the Truth destroys the non-violence, are to be avoided. While avoiding such activities untruth becomes Truth.

– H.H. Kane Maharaj, Narayangaon, District Pune, Maharashtra.

10. Rashtradharma (also known as Samashti Dharma)

The spiritual practice of putting in efforts for the elevation of the Nation is Rashtradharma. Information on Rashtradharma is given in Sanatan Sanstha’s Text on the topic of establishing the ‘Hindu Rashtra’ (Divine Rule).

(Reference : Sanatan’s Holy text ‘Fundamental analysis of Dharma’)