Dharma
Five schools of Indian philosophy, compared
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What each school says
Advaita Vedanta
In the school of Advaita, dharma is often associated with karma, as seen in the idea that "only the duties pertaining to the stages of life, they are also helpful in the rise of knowledge" (cite: edge_018604). Dharma is also considered to be related to the performance of virtuous deeds, which "do not come into conflict with the knowledge arising from the scriptures" (cite: edge_018708). Additionally, dharma is linked to the concept of atman, with "rites are enjoined for others" (cite: edge_018553) and "for the sake of meditation" (cite: edge_020055). However, it's also noted that dharma is distinct from karma in certain contexts, such as in the case of the Jyotistoma sacrifice (cite: edge_018126).
Dvaita Vedanta
In the school of Dvaita, dharma is seen as a qualified aspect of karma, meaning it is related to the path of works (cite: edge_000250). Dharma is also considered a qualified aspect of brahman, referring to the different results that gods and others are entitled to (cite: edge_007650). Additionally, dharma is distinct from karma, with the idea that doing what one pleases means doing only permitted duties or acts (cite: edge_007791). Dharma is also considered a cause of moksha, with even a small act of righteousness becoming great and everlasting (cite: edge_007917).
Vishishtadvaita
In the Vishishtadvaita school of philosophy, dharma is closely related to ahimsa, or non-harming, as it is said "let him not harm any creature" (cite: edge_006198). Dharma is also considered an aspect of vedanta, which is consistent with the idea that "which is consistent with Dharma" (cite: edge_002616). Additionally, dharma is seen as a path to moksha, or liberation, as it is stated that "he becomes righteous and obtains everlasting peace" (cite: edge_001307). Dharma is also connected to karma, or action, as it is said that "for success is quickly attained by men through action" (cite: edge_000559) (cite: edge_006522).
Achintya Bhedabheda
In the achintya_bhedabheda school of philosophy, dharma is qualified as an aspect of scriptural rules, devotional service, and karma (cite: edge_004209, edge_004357, edge_004232). Dharma is also seen as distinct from adharma, or the irreligious way of life (cite: edge_004431). Additionally, dharma is connected to the concept of atman, with some evidence suggesting that atman is a cause of dharma (cite: edge_002956) and that atman is qualified as an aspect of dharma (cite: edge_004037). Overall, dharma is an important concept in this school of philosophy, leading to moksha, or liberation (cite: edge_004014).
[Note: this summary may contain an unverified citation.]
Dvaitadvaita
According to the dvaitadvaita school of philosophy, dharma is considered a qualified aspect of atman, as it is related to the laws of spiritual life (cite: edge_011729). Dharma is also seen as a cause of atman, as it can awaken dormant and unrealized powers (cite: edge_011726). Additionally, dharma is associated with the eternal and is considered a remedy for the elemental Self (cite: edge_028056). Overall, dharma is viewed as an important aspect of atman, guiding individuals towards the right path and helping them achieve spiritual growth (cite: edge_026325).
Buddhism (Pali Canon)
In Buddhist philosophy, dharma is seen as a cause of karma (cite: edge_009656) and happiness (cite: edge_008656). It is also considered a qualified aspect of good deeds (cite: edge_010103) and is distinct from karma (cite: edge_009931) and atman (cite: edge_008723). Additionally, dharma is viewed as a means to achieve moksha, or liberation (cite: edge_008798), and is considered distinct from desire (cite: edge_009546).
Jainism (general)
In Jain philosophy, dharma refers to attributes that can be primary or secondary (cite: edge_022649). The primary attribute of dharma is called 'arpita' or 'upanīta' (cite: edge_022649). On the other hand, secondary attributes of dharma are referred to as 'anarpita' and are considered gauṇa, or secondary, aspects (cite: edge_022650). These distinctions help to clarify the concept of dharma in Jain thought (cite: edge_022650).
Where schools disagree
dharma ↔ karma
Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004470): "the work which is born of his nature"
Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020967): "use such words as “‘It exists”, “It takes birth.”"
Buddhism (Pali Canon) asserts IS_CAUSE_OF (edge_010302): "what’s given to them is very fruitful"
Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007842): "the prohibition of acting according to one’s own liking"
Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006535): "special acts (of duty)"
dharma ↔ moksha
Achintya Bhedabheda asserts LEADS_TO (edge_004014): "faithful in their understanding of spiritual life"
Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020829): "the authors of the Smrtis command great respect"
Buddhism (Pali Canon) asserts IS_QUALIFIED_ASPECT_OF (edge_010080): "give up one thing"
Dvaita Vedanta asserts IS_CAUSE_OF (edge_007917): "Even a small act of righteousness performed by him who has seen Brahman becomes great and ..."
Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_002205): "the vilest and most inauspicious of mankind"
dharma ↔ isvara
Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_004473): "the Supreme Lord is the beginning of all living entities"
Advaita Vedanta asserts IS_CAUSE_OF (edge_017534): "the view that God is the cause of the origin etc. of the universe"
Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007604): "The Padma puranahas the following to t"
Vishishtadvaita asserts IS_CAUSE_OF (edge_005805): "is capable of creating this manifold world"
dharma ↔ knowledge
Advaita Vedanta asserts IS_CAUSE_OF (edge_018598): "because of being jointly the generators (of knowledge)"
Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006528): "the duties connected with each âsramas promote knowledge"
adharma ↔ dharma
Achintya Bhedabheda asserts IS_DISTINCT_FROM (edge_004431): "between the religious way of life and the irreligious"
Dvaita Vedanta asserts IS_CAUSE_OF (edge_007133): "the causes of merit and demerit"