Dharma

In Advaita philosophy, dharma is often associated with karma, as it is gathered from various texts that dharma pertains to the duties of different stages of life, which can help in the rise of knowledge (cite: edge_018604). Dharma is also seen as related to karma in terms of the enjoyment of the fruits of our deeds (cite: edge_018991) and the performance of obligatory duties to ward off evil consequences (cite: edge_019482). However, it's also noted that knowledge is independent of rites, and dharma can be distinct from karma in certain contexts (cite: edge_018126). Additionally, dharma is sometimes connected to the concept of atman, particularly in relation to meditation and faith (cite: edge_020055).

In the school of Dvaita, dharma is seen as a qualified aspect of karma, as it is related to the paths to the lordship of the objects of enjoyment (cite: edge_000250). Dharma is also considered a qualified aspect of brahma, with reference to the different results to which the gods are entitled (cite: edge_007650). Additionally, dharma is distinct from karma, as it involves doing what is permitted, rather than just doing what one pleases (cite: edge_007791). Dharma is also considered a cause of moksha, as even a small act of righteousness can become great and everlasting (cite: edge_007917).

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 connected to the concept of moksha, or liberation, as it is stated that one becomes "righteous and obtains everlasting peace" through dharma (cite: edge_001307). Additionally, dharma is linked to karma, or action, as it is said that "success is quickly attained by men through action" (cite: edge_000559). Overall, dharma is seen as an important aspect of achieving spiritual goals and living a virtuous life in the Vishishtadvaita tradition (cite: edge_002616).

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 achintya_bhedabheda philosophy, and is linked to various other ideas such as karma, devotional service, and the attainment of moksha (cite: edge_004014). [Note: this summary may contain an unverified citation.]

According to the dvaitadvaita school of philosophy, dharma is considered a qualified aspect of atman, meaning it is a part of or related to the self (cite: edge_012375). Dharma is also seen as a cause of atman, implying that it has an influence on the self (cite: edge_011726). The relationship between dharma and atman is further emphasized by the idea that dharma is a part of the laws of spiritual life (cite: edge_011729). Overall, dharma is closely tied to the concept of atman, and is seen as an important aspect of the self (cite: edge_026325).

In Buddhist philosophy, dharma is seen as a cause of karma (cite: edge_009656) and is also considered a qualified aspect of karma (cite: edge_009666). Dharma is distinct from karma (cite: edge_010207) and from atman, or the self (cite: edge_008723). Additionally, dharma is believed to lead to happiness (cite: edge_008656) and is a qualified aspect of good deeds (cite: edge_010103), ultimately contributing to the goal of moksha, or liberation (cite: edge_008798).

In Jain philosophy, dharma refers to attributes that can be primary or secondary. A primary dharma is called 'arpita' when it's being considered, according to the need of expression (cite: edge_022649). On the other hand, secondary dharmas are referred to as 'anarpita' when they're not being considered (cite: edge_022650). These secondary dharmas are also described as 'gauṇa', highlighting their secondary nature (cite: edge_022650).