dharma: A Sanskrit term, from the root, “dhr-”, which means, “to uphold”, or “to support”. In the context of human society, “dharma”, refers to any social convention, function, rule, concept, or discrete action, that supports or UPHOLDS society, enabling it to operate in a manner in which each individual member may live a satisfactory existence, free of undue harm from any other member of society, and grounded on a small number of axioms, particularly on the fact of a natural social hierarchy, as explicated in various chapters of the most exigent work of literature ever conceived, this “A Final Instruction Sheet for Humanity”. Thus, in order to translate the term, “dharma”, into English, the word favoured by this author is “law”, or possibly, “ethics”, because dharma is based on the noble maxim, “non-harm is the greatest law”, or else, “non-violence is the epitome of religion” (“ahiṃsā paramo dharmaḥ”, in Sanskrit). The only real caveat in this respect, is that any harm that is enacted, ought to be justified, and so, the far wiser interpretation of the aforementioned Sanskrit saying, would be the latter one, since the term, “violence”, is by definition, any volitional act that causes unjustified harm. See the entry, “violence”, in this Glossary. The term “(moral) law” simply refers to how any voluntary, intentional action, contravenes the principle of avoiding unjustified harm to oneself, to another living creature, or to even the environment. Assuming that one accepts the fact that law/morality/ethics is predicated on the notion that immoral deeds (“adharma”) are those that cause undue harm, and that moral actions (“dharma”) are those that provide benefits to a person (or to society as a whole, or to the natural environment), how can we discern precisely which acts are genuinely dharmic or adharmic? In other words, how can we human beings identify whether any particular human endeavour or societal policy, is factually beneficial to humanity, or conversely, unbeneficial to society. This dilemma is solved and clarified in Chapter 12. However, in order to summarize that teaching: in practical terms, the ADJUDICATION of such acts and policies was traditionally developed within human populations over the course of history. So, for example, since unnecessarily consuming any animal product, is harmful to both the consumer and to the exploited animal, it is considered to be unlawful (“adharma”, in Sanskrit), even though the overwhelming majority of humanity has traditionally considered animal abuse to be “right”, or “okay”. Therefore, it is a moral imperative for every human being to become VEGAN. Dharma also refers to societal duties. For example, as the current World Teacher Himself, it is the sacred duty of this author to teach the world how to live according to dharma itself (see Chapter 20), whereas the dharma of any (human) female, for example, is to serve her masters (that is, any adult male in her nuclear family, as well as any adult male within her extended family, clan or tribe). At present, an enormous percentage of the population (at least in the Western world) consider homosexual unions and homosexual behaviour/acts to be lawful/moral/dharmic. But how can we discern if this is indeed the case? The most holy, wise, and intelligent members of society need to proffer propositions (possibly in syllogistic form) of reasons why the assertion that homosexuality is dharmic, is incorrect or incorrect, and if their position is accurate, it will lead to social tranquillity. Subsequently, if homosexuality UPHOLDS societal cohesion, it is definitionally dharmic/lawful/ethical/moral. Of course, in this particular case, homosexual behaviour of any kind, is blatantly adharmic/unlawful/unethical/immoral, as expertly demonstrated in Chapter 12 of the Solitary Holy Scripture. Of course, the moral standing of the majority of actions/behaviours/policies, can be discerned largely without the need of trial and error. Only the most psychopathic individuals, for instance, would consider rampant rape, pillage, and murder to UPHOLD society in any way! Other scenarios, such as the various economic systems concocted by social engineers, such as fiat currency or socialistic government policies, or else certain conventions surrounding marriage, such as the fact that when a woman marries a man, she must join the man’s family, take his family name, and cannot divorce him for any reason other than if he fails to uphold his marital duties towards her, may not be as easy to figure out, and the leaders of society (that being, priests and kings) may initially condone such actions, and allow the “test of time” to subsequently discover any apparent harms or benefits incurred by such actions or practices. Dharma is undoubtedly the most IMPORTANT concept of all, for a peaceful, successful and thriving society, depends on adherence to the law. There is no assurance that anybody will become a self-realized sage by studying this “Dharmaśāstra” (law book), but at least one will understand life as it is, and be able to distinguish between holiness and wickedness, even if one refuses to accept the truths explicated here. That is the main reason why the lengthiest chapter of “A Final Instruction Sheet for Humanity”, deals with morality. “Dharma eva hato hanti dharmo rakṣati rakṣitaḥ । tasmād dharmo na hantavyo mā no dharmo hato’vadhīt” (Manusmṛiti 8:15) states that, when righteousness is destroyed, it destroys, but when righteousness is protected, it protects. Therefore, morality ought not be destroyed, lest its absence destroys us. Unfortunately, most persons (that is, leftists) are unable to comprehend this obvious truism. N.B. Obviously, based on the definition of the term, given above, dharma is not a sectarian concept. All religious traditions embody genuine dharma/law/morality, to varying degrees. The explication of morality provided in this Holiest of All Holy Scriptures (or to be even more blunt, the ONLY truly holy and righteous work of literature ever composed), especially in the all-important twelfth chapter, is the topmost understanding of dharma. However, in Bhārata (the Indian subcontinent), the terms, “Hindu Dharma” and “Buddhist Dharma”, are not uncommon, and refer, more so, to the distinctive sectarian teachings of those two spiritual traditions. Genuine dharma is properly termed, “Sanātana Dharma”, meaning, the “eternal” law of avoiding unjustified harm to any person. Of course, the term, “person”, is herein used in the most etymologically-accurate sense of the word, as fully explicated in this Glossary.

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