# धर्म (dharma)

Canonical page: https://sanskritlexicon.com/word/dharma

धर्म (dharma) is a Sanskrit word meaning an established decree, statute, ordinance, or law, customary observance, duty, right, justice, virtue, morality, religion, and religious merit, law or justice personified, the law or doctrine of Buddhism. Its 69 recorded definitions are grouped into 8 contexts, among them Proper Name (Individuals/Entities), Deity or Mythological Figure, Law, Duty, Virtue, and Order.

- **Root:** धृ (dhṛ)
- **SLP1:** `Darma`  **IAST:** dharma  **Devanagari:** धर्म
- **Wikipedia:** https://en.wikipedia.org/wiki/Dharma
- **Declensions:** 48 forms — https://sanskritlexicon.com/word/dharma/declensions.md
- **Other headwords romanised the same way:** धार्म (dhārma)

## Meanings by context

### Proper Name (Individuals/Entities) (18 definitions)
- The fifteenth Arhat of the present Avasarpini  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > N. of the 15th Arhat of the present Ava-sarpiṇī, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99921 ]
- a son of Anu and father of Ghrita  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a son of Anu and father of Ghṛta, Harivaṃśa (Title) [ ID=99922 ]
- the son of Gandhara and father of Dhrita  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a s° of Gāndhāra and f° of Dhṛta, Purāṇas (Literary category) [ ID=99923 ]
- a son of Haihaya and father of Netra  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a s° of Haihaya and f° of Netra, Bhāgavata-purāṇa (Title) [ ID=99924 ]
- the son of Prithu-shravas and of Ushanas  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a s° of Pṛthu-śravas and of Uśanas, in the same place [Cologne Addition] (Title) [ ID=99925 ]
- a son of Suvrata  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a s° of Su-vrata, Viṣṇu-purāṇa (Title) ( cf. धर्म - सूत्र (dharma-sūtra) ) [ ID=99926 ]
- of a son of Dirgha-tapas  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a s° of Dīrgha-tapas, Vāyu-purāṇa (Title) [ ID=99927 ]
- of a king of Kashmira  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a king of Kaśmīra, Rājataraṃgiṇī (Title) iv, 678 [ ID=99928 ]
- in the same place  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of another man, in the same place [Cologne Addition] (Title) vii, 85 [ ID=99929 ]
- of a lexicographer  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > of a lexicographer &c. (also - पण्डित (-paṇḍita), - भट्ट (-bhaṭṭa) and - शास्त्रिन् (-śāstrin) ), Catalogue(s) [Cologne Addition] (Title) [ ID=99930 ]
- a constellation that circles Dhruva keeping him to the right  
  *The Purana Index*
  > Dharma (IV) — a constellation which goes round Dhruva keeping him to the right. Bhā. IV. 9. 21; V. 23. 5; Br. II. 21. 176. [ ID=6525 ]
- the son of Gandhara and father of Dhrita  
  *The Purana Index*
  > Dharma (VII) — the son of Gāndhāra and father of Dhṛta (Ghṛta: Vi. P. ). Bhā. IX. 23. 15; Br. III. 74. 10; M. 48. 8; Vā. 19. 10; Vi. IV. 17. 4. [ ID=6528 ]
- a son of Haihaya and father of Netra  
  *The Purana Index*
  > Dharma (VIII) — a son of Haihaya, and father of Netra. Bhā. IX. 23. 22. [ ID=6529 ]
- A son of Prithushravas and father of Ushanas  
  *The Purana Index*
  > Dharma (IX) — a son of Pṛthuśravas and father of Uśanas. Bhā. IX. 23. 34. [ ID=6530 ]
- a son of Dirghatapas  
  *The Purana Index*
  > Dharma (XIII) — a son of Dīrghatapas. Vā. 92. 7. [ ID=6534 ]
- a son of Suvrata and father of Shushravas  
  *The Purana Index*
  > Dharma (XV) — a son of Suvrata, and father of Śuśravas. Vi. IV. 23. 6. [ ID=6536 ]
- a son of Raucya Manu  
  *The Purana Index*
  > Dharma (XVII) — a son of Raucya Manu. Br. IV. 1. 104. [ ID=6538 ]
- a son of Haihaya and father of Dharmanetra  
  *The Purana Index*
  > Dharma (XIX) — a son of Haihaya, and father of Dhar- manetra. Vi. IV. 11. 8. [ ID=6540 ]

### Deity or Mythological Figure (16 definitions)
- Law or justice personified  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > Law or Justice personified (as Indra, Śatapatha-brāhmaṇa (Title) &c. as Yama, Mahābhārata (Title); as born from the right breast of Yama and father of Śama, Kāma and Harṣa, in the same place [Cologne Addition] (Title); as Viṣṇu, Harivaṃśa (Title); as Prajā-pati and son-in-law of Dakṣa, Harivaṃśa (Title); Manu-smṛti (Title) &c. as one of the attendants of the Sun, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author); as a Bull, Manu-smṛti (Title) viii, 16; as a Dove, Kathāsaritsāgara (Title) vii, 89, &c.) [ ID=99907 ]
- the god of justice  
  *Index to the Names in the Mahabharata*
  > धर्म (dharma) [Printed book page 241-2 ] Dharma 1, the god of justice (sometimes co-ordinate to Yama). § 4 (Anukram.): I, 1, 112, †166.—§ 11 (Parvasaṅgr.): I, 2, 375, 448, 477, 635, 638.—§ 72 (Ādivaṃśāvatāraṇap.): I, 62, 2291 ( suto Dh°sya…Yudhiṣṭhiraḥ ).—§ 80 (Aṇīmāṇḍavya): I, 63, 2422, 2423, 2425 (cursed by Aṇīmāṇḍavya to be born by a śūdra-woman, cf. § 172).— § 83 (Ādivaṃśāvatāraṇa): I, 63, 2444 (father of Yudhi- ṣṭhira, cf. § 190).—§ 115 (Aṃśāvat.): I, 66, 2577 (married ten daughters of Dakṣa), 2578 ( °patnyaḥ, the ten wives of Dh. are enumerated), 2579 ( ?, dvārāṇy etāni Dharmasya vihitāni Svayambhuvā ).—[§ 116 (Vasu, pl.): I, 66, 2582 (according to Nīl., Dh. here, as in other passages, is stated to be the father of the Vasus).]—§ 117 (Aṃśāvat.): I, 66, 2595 (sprang in human form out from the right breast of Brahmán; he has three sons, Śama, Kāma, and Harṣa ).— § 130 (do.): I, 67, [2721 ( Atreḥ…putraṃ, incarnate as Vidura)], 2745 (a part of Dh. incarnate as Yudhiṣṭhira). —§ 135 (Śakuntalop.): I, 74, †3017 ( °aś ca jānati narasya vṛttaṃ ).—§ 138 (Dakṣa Prācetasa): I, 75, 3133 (married ten daughters of Dakṣa).—§ 157 (Pūruvaṃś.): I, 95, 3814 (father of Yudhiṣṭhira, cf. § 190).—§ 171 (Vicitra- vīryasutotpatti): I, 106, 4302 (reborn as Vidura).—§ 172 (Aṇīmāṇḍavyop.): I, 107, 4305; 108, 4329 ( sadanaṃ …Dh°sya ), 4330, (4332), 4333, 4335 (Aṇīmāṇḍavya regarded the punishment which Dh. had inflicted on him as too severe, and cursed Dh. to be born by a śūdra-woman. Then Dh. was born as Vidura).—§ 189 (Pāṇḍu): I, 122, 4754, 4755, 4756, 4757 (Pāṇḍu prevailed upon Kuntī to summon Dh.).—§ 190 (Pāṇḍavotpatti): I, 123, 4759 (read Dharmam acyutaṃ with B.), 4760, 4761, 4762 ( Dh. then begat Page242-a+ 63 Yudhiṣṭhira on Kuntī).—§ 213 (Jatugṛhap.): I, 151, 5908 ( °ād Indrāc ca Vātāc ca suṣuve yā sutān imān, i.e. Kuntī).— § 286 (Rājasūyikap.): II, 33, 1250 ( °o vigrahavān iva, sc. Yudhiṣṭhira).—§ 299 (Dyūtap.): II, 68, 2295, 2297 (when the attire of Draupadī was torn away, Dh. repeatedly covered her with another).—§ 317 b (Kṛṣṇa Vāsudeva): III, 12, 480 (Kṛṣṇa became Dh., etc.).—§ 370 (Tīrtha- yātrāp.): III, 84, 7079 (performed austerities in Dharma- tīrtha), 8077 (present in Dharmaprastha), 8080 (i.e. an image of Dh.).—§ 377 (Dhaumyatīrthak.): III, 88, 8350, 8351 (Kṛṣṇa identified with Dh.).—§ 392 (Tīrthayātrāp.): III, 114, 10098 (performed a sacrifice on the Vaitaraṇī).—§ 401 (Balarāma): III, 119, †10258 ( °sya sute, i.e. Yudhiṣṭhira). —§ 408 (Jantūpākhyāna): III, 128, (10504).—§ 438 (Yakṣayuddhap.): III, 162, 11818 ( °sya…sutaḥ, i.e. Yudhiṣṭhira).—§ 448 (Ājagarap.): III, 176, †12332 ( °sya sutaḥ, i.e. Yudhiṣṭhira).—§ 455 (Brāhmaṇamāhātmyak.): III, 185, 12703 (?, among the honorific appellations of a king).—§ 548 (Āraṇeyap.): III, 312, 17242 ( °s tu vibhajaty arthaṃ ubhayoḥ puṇyapāpayoḥ ); 313, 17331 (Dharma causes the sun to set); 314, 17424 ( c : Dharma says: Fame, truth, self-restraint, purity, candour, etc., are my body; abstention from injury, etc., are the doors (through which I am accessible)), 17428, (17443), 17444; 315, 17448 (in the shape of a Yakṣa Dh. put Yudhiṣṭhira, etc., to test; then he granted him some boons, among those that the Pāṇḍavas might live unrecognized during the thirteenth year).—§ 549 (Pāṇḍavaprav.): IV, 1, 4, 9 (all. to § 548).—§ 550 (Samaya- pālanap.): IV, 13, 327 ( prasādāc ca Dh°sya, all. to § 548). —§ 551 (Kīcakavadhap.): IV, 16, 477 ( °pāśa° ).—§ 561 (Yānasandhip.): V, 60, 2367 ( Dh., etc., will from parental affection assist the Pāṇḍavas); 61, 2387, 2399.—§ 562 (Bhagavadyānap.): V, 90, 3196 ( dhārayati prajāḥ ), 3197. —§ 564 (Mātalīyop.): V, 105 ε, 3708.—§ 565 (Gālavac.): V, 106, 3721, 3728, 3730, 3731 (in the shape of Vasiṣṭha Dh. put Viśvāmitra to test, who then from a kṣatriya became a brahman); 108, 3764 ( cakṣuṣī…Dh°sya, in the east); 109, 3782 ( etad dvitīyaṃ Dh°sya dvāraṃ, sc. the south); 112, 3850 ( °sya cakṣuṣī, in the east); 113, 3881; 117, 3974 (Dhṛti is his wife).—§ 567 (Bhagavadyānap.): V, 128, 4303, 4304, 4305 ( Dh. bound the Asuras with his nooses and made them over to Varuṇa).—§ 592 (Saṃśaptaka- vadhap.): VII, 23, 1035 ( °-Māruta-Śakrāṇām Aśvinoḥ, their images on the standards of the five Draupadeyas).—§ 593 (Abhimanyuvadhap.): VII, 40 ο, 1694 (do.).—§ 603 b (Nārāyaṇa): VII, 201, 9447 (Nārāyaṇa took birth as the son of Dh.).—§ 603 (Nārāyaṇāstramokṣ.): VII, 202, 9627 ( °aś ca Vṛṣa ucyate ).—§ 608 (Karṇap.): VIII, 69, 3460 ( ?, dhāraṇād Dharmam ity āhur, Dharmo dhārayati prajāḥ ).— § 615 u (Skanda): IX, 45 γ, 2519 (different from Yama, came to the investiture of Skanda), (κ) 2682(?).—§ 617 (Aiṣīkap.): X, 10, 569 ( dharmena Dh°pratimasya rājñaḥ, i.e. Yudhiṣṭhira).—§ 641 (Rājadharm.): XII, 59, 2253 (married to Śrī, and father of Artha), 2254; 72, 2773 (the king is Dh.); 90, 3377 ( Vṛṣo hi bhagavān Dh°ḥ ), 3379 (etymology: dhanāt sravati Dh°o hi dhāraṇād veti niścayaḥ ); 122, 4512 ( vinayātmakaḥ ); 128, 4710 (assumed the shape of a muni named Tanu).—§ 661 (Mokṣadh.): XII, 198, 7188 (Yudhiṣṭhira had sprung from a portion of Dharma).— § 662 b (Jāpakop.): XII, 199 α, 7213 (different from Yama), 7217, (7218), 7218, 7221, (7222), 7223, (7224), (7226), 7231, 7251, 7265, (7276), 7276, 7316; 200 α, 7332, 7363.— § 664 (Mokṣadh.): XII, 207, 7539 (married ten daughters Page242-b+ 63 of Dakṣa, cf. § 115), 7540 (father of the Vasus, cf. § 116). —§ 680 b (Tulādhāra-Jājalisaṃv.): XII, 265, 9446 ( ?, °sya vacanāt ).—§ 686 (Mokṣadh.): XII, 273, 9827, 9829 (in the shape of a deer Dh. put the brahman Satya to the test).— § 704 (do.): XII, 301 α, 11094.—§ 717 b (Nārāyaṇīya): XII, 335, 12666 (Nārāyaṇa took birth as Dh.'s son in a quadruple form), (α) 12685 (among the twenty-one Prajāpatis; different from Yama); 343, XI), ††13219 (married ten daughters of Dakṣa, cf. § 115), 13266 (Nārāyaṇa took birth as Dharma's son in a double form, viz. as Nara and Nārāyaṇa), 13286 ( Naro Nārāyaṇaś caiva jātau Dh°kulodvahau ); 348 εε, 13449 ( janma Dh°gṛhe caiva Nara- Nārāyaṇātmakaṃ ).—§ 720 b (Sudarśanop.): XIII, 2, 162 (in the shape of a brahman Dh. put Sudarśana to the test).— § 721 b (Viśvāmitrop.): XIII, 4, 204 ( sākṣād Dh°a ivāparaḥ ).—§ 736 b (Vītahavyop.): XIII, 30, 1952 (do.).— § 766 (Ānuśāsanik.): XIII, 126, (6028).—§ 770 (Ānuśā- sanik.): XIII, 151 κ, 7119 (among the seven dharaṇīdharāḥ ). —§ 782 f (Janaka): XIV, 32, 911 (in the shape of a brahman Dh. examined Janaka).—§ 784 (Uttaṅka): XIV, 54, 1573 (the eldest son of Kṛṣṇa (Viṣṇu)).—§ 786 b (Nakulākhyana): XIV, 90, 2771, 2788, 2795, 2797 (in the shape of a brahman Dh. put a brahman family to the test).—§ 786 e (Agastya): XIV, 91, 2872.—§ 786 f (Jamadagni): XIV, 91, 2888, 2889, 2897, 2899 (in order to put Jamadagni to test Dh. assumed the form of Krodha; at last Krodha was cursed to become a mungoose).—§ 787 (Āśramavāsap.): XV, 20, 556 (Yudhi- ṣṭhira is identified with Dh.).—§ 788 (do.): XV, 28, 751, 752, 754, 756, 758, 759, 761 (has been born as Vidura through the curse of Māṇḍavya, cf. § 172).—§ 789 (Putradarśanap.): XV, 30, 824 ( °sya jananī, i.e. Kuntī, Dh. = Yudhiṣṭhira); 31 η, 851 (Vidura and Yudhiṣṭhira had been born from portions of Dh.).—§ 794 (Mahāprasthānikap.): XVII, 3, 89 (followed the Pāṇḍavas on their mahāprasthāna in the shape of a dog), (90), 95.—§ 795 (Svargārohaṇap.): XVIII, 2, 76; 3, 82, 110, 120, 123; 5, 169 (after death Vidura and Yudhiṣṭhira entered Dh.). Cf. Dharmarāja, Vṛṣa, Yama. [ ID=3411 ]
- Surya  
  *Index to the Names in the Mahabharata*
  > [Printed book page 242-2 ] Dharma 2 = Sūrya: III, 191. [ ID=3412 ]
- Skanda  
  *Index to the Names in the Mahabharata*
  > Dharma 3 = Skanda: III, 14643. [ ID=3413 ]
- Krishna  
  *Index to the Names in the Mahabharata*
  > Dharma 4 = Kṛṣṇa: XII, 1996, 2273. [ ID=3414 ]
- Shiva  
  *Index to the Names in the Mahabharata*
  > Dharma 5 = Śiva (1000 names 1 ). [ ID=3415 ]
- Vishnu  
  *Index to the Names in the Mahabharata*
  > Dharma 6 = Viṣṇu (1000 names). [ ID=3416 ]
- the father of Nara  
  *The Purana Index*
  > Dharma (II) — the father of Nara, married Mūrtī. Bhā. II. 7. 6; XI. 4. 6. [ ID=6523 ]
- 1. A son of Brahma born from the right side of his chest. 2. One of the first five created beings for the propagation of mankind. 3. The deity who married the daughters of Daksha. 4. The father of Kama and Lakshmi.  
  *The Purana Index*
  > [Printed book page 2-159 ] Dharma (III) — a son of Brahmā, born of the right side of his chest; one of the first five created things for the propagation of people; the first devata who married the thirteen daughters of Dakṣa or the Dākṣāyaṇis (ten: Vā. P. ): each of whom had sons; they were Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, Kriyā, Buddhi, Lajjā, Vasu, Śānti, Siddhi and Kīrti; 1 in the Vaivasvata epoch had for his wives Dākṣāyaṇī and Arundhatī; 2 father of Kāma and Lakṣmī; 3 presented Pṛthu with a garland of fame. 4 [ Footnote: 1) Bhā. III. 12. 25; IV. I. 48-50; Br. II. 9. 1, 49-50; IV. 1. 40; M. 3. 10; 4. 34 and 55; 5. 13; 146. 16; Va. 1. 69; 10. 26; 100. 43; Vi. I. 7. 24, 28-31; 15. 77, 103. Vā. 63. 41; 66. 2; 76. 3.] [ Footnote: 2) M. 203. 1-2.] [ Footnote: 3) Ib. 171. 42.] [ Footnote: 4) Bhā. IV. 15. 15; VI. 6. 2.] [ ID=6524 ]
- married Sunrita and had sons including Satyasena  
  *The Purana Index*
  > Dharma (V) — married Sūnṛtā and had sons like Satya- sena and others. Bhā. VIII. 1 25. [ ID=6526 ]
- 1. The god of righteousness and appointed father of Yudhishthira. 2. Father of Dharmavrata. 3. Did not comprehend Hari's illusion.  
  *The Purana Index*
  > Dharma (VI) — The god of righteousness and appointed father of Yudhiṣṭhira; 1 father of Dharmavratā, the future Śila at Gayā; 2 did not comprehend Hari's māya. 3 [ Footnote: 1) Bhā. IX. 22. 27; M. 46. 9; 50. 49; 171. 26; Vā. 96. 153; Vi. IV. 14. 35; 20. 40.] [ Footnote: 2) Vā. 107. 2. 111. 23.] [ Footnote: 3) Bhā. IX. 4. 57.] [ ID=6527 ]
- Caturmūrti in Benares  
  *The Purana Index*
  > [Printed book page 2-160 ] Dharma (X) — Caturmūrti in Benares. M. 183. 41. [ ID=6531 ]
- 1. A divine sage and the fourteenth Vedavyasa. 2. The father of Yudhishthira, cursed by the sage Mandavya.  
  *The Purana Index*
  > Dharma (XI) — a Devaṛṣi and the 14th Vedavyāsa; wife Lakṣmi and daughter Sūnṛtā; married ten daughters of Dakṣa; father of 12 Sādhyas, 8 Vasavas, 10 Viśvedevas, of Maruts, of Bhānus, of Muhūrtas and so on. Father of Yudhiṣṭhira; cursed by Māṇḍavya the sage. Vā. 10. 26; 63. 41; 66. 2; 76. 3. Br. II. 9. 1, 49-50. [ ID=6532 ]
- one of the ten Sutapa ganas  
  *The Purana Index*
  > Dharma (XIV) — one of the ten Sutapa gaṇas. Vā. 100. 15. [ ID=6535 ]
- a Sutapa god  
  *The Purana Index*
  > [Printed book page 2-161 ] Dharma (XVI) — a Sutapa god. Br. IV. 1. 14. [ ID=6537 ]
- A Vasu whose wife was Manohara and who fathered several sons.  
  *The Purana Index*
  > Dharma (XVIII) — a Vasu; wife Manoharā; father of a number of sons. Vi. I. 15. 110, 113. [ ID=6539 ]

### Law, Duty, Virtue, and Order (14 definitions)
- An established decree, statute, ordinance, or law.  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > (H2) [Printed book page 510,3] 1. धर्म (dharma) m. (rarely n. g. अर्धर्चा (ardharcā) दि (di); the older form of the Ṛg-veda (Title) is धर्म (dharma) न् (dharman), q.v. ) that which is established or firm, steadfast decree, statute, ordinance, law [ ID=99903 ]
- customary observance, duty  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > usage, practice, customary observance or prescribed conduct, duty [ ID=99904 ]
- right, justice  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > right, justice (often as a synonym of punishment) [ ID=99905 ]
- virtue, morality, religion, and religious merit  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > virtue, morality, religion, religious merit, good works ( धर्मेण (dharmeṇa) ind. or ° मात् (°māt) ind. according to right or rule, rightly, justly, according to the nature of anything; cf. below; ° मेस्थित (°mesthita) mfn. holding to the law, doing one's duty), Atharva-veda (Title) &c. &c. [ ID=99906 ]
- religious abstraction or devotion  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > religious abstraction, devotion, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99917 ]
- 1. Established order, usage, custom, or rule. 2. Duty. 3. Virtue, moral merit, or good works. 4. Right, justice, or law. 5. Nature, character, essential quality, or property.  
  *Macdonell Sanskrit-English Dictionary*
  > धर्म (dharma) [Printed book page 130-2 ] धर्म (dharma) dhár-ma, m. established order, usage, institution, custom, prescription; rule; duty; virtue, moral merit, good works; right; justice; law (concerning, g. or —° ); often personified, esp. as Yama, judge of the dead, and as a Prajāpati; nature, character, essential quality, characteristic attribute, property: in. dhārmeṇa, in accordance with law, custom, or duty, as is or was right; —°, after the manner of, in accordance with; dharme sthita, observing the law, true to oneʼs duty. [ ID=9944 ]
- 1. The prescribed course of conduct, custom, or practice. 2. Piety or propriety. 3. Duty. 4. Justice or equity. 5. Moral merit. 6. Nature, character, or essential quality. 7. Resemblance or likeness. 8. A sacrifice. 9. Good company. 10. An Upanishad. 11. The soul. 12. Yama, the god of death. 13. Yudhishthira, the eldest Pandava prince.  
  *Vaidya Sanskrit-English Dictionary*
  > धर्म (dharma) [Printed book page 354-21 ] धर्म (dharma) m. 1. The prescribed course of conduct, the prescribed ceremonial, M. i.81; 3. ordinance, law, custom, practice, M. ii.12; 3. piety, propriety; 4. duty, एक एव सुहृद्धर्म (dharma) ो निधनेऽप्यनुयाति यः (eka eva suhṛddharmo nidhane'pyanuyāti yaḥ) Hit. i.; 5. justice, equity; 6. moral merit; 7. nature, character; 8. an essential quality, a peculiarity; 9. resemblance, likeness; 10. a sacrifice; 11. good company; 12. an Upanishad q.v.; 13. the soul; 14. name of Yama, the god of death; 15. name of the eldest Pāṇḍava prince begotten on Kuntī by Yama, the god of death. [ ID=18224 ]
- 1. Virtue. 2. Merit. 3. Right. 4. Law. 5. Duty. 6. Justice. 7. Character and quality. 8. Resemblance. 9. A sacrifice. 10. Personified justice. 11. Yama, the judge of the dead.  
  *Benfey Sanskrit-English Dictionary*
  > धर्म (dharma) [Printed book page 0432-a ] धर्म (dharma) dharma (a curtailed form of dharman, q. cf. ), m. and n. 1. Virtue, Hit. i. d. 59. 2. Merit, Bhāṣāp. 160. 3. Right, Man. 1, 26. 4. Law, Man. 1, 114; 2, 12. 5. Duty, Man. 6, 92. 6. Justice, Man. 7, 18. 7. Character, quality, MBh. 12, 7850. 8. Resem- blance, Rām. 2, 123, 14 Gorr. ( dharmāt, Like). 9. A sacrifice, MBh. 14, 2623. 10. Personified justice, Rām. 1, 1, 19. 11. = Yama, the judge of the dead, Hiḍ. 1, 34. — Comp. A-, m. 1. wrong, Man. 1, 26. 2. unjust way, Man. 2, 111. 3. demerit, Bhāṣāp. 160. Atithi-, m. 1. the duty of hospitality, Pañc. 35, 17. 2. the character of a guest, Man. 3, 111. Araṇya-, m. the customs of beasts, Pañc. 31, 6. Āpad-, m. the duties and dispensations in time of dis- tress, Man. 1, 116. Kāla-, m. death, Rām. 1, 43, 10. Kula-, m. the customs of families, Man. 1, 118. Kūṭa-, adj. where falsehood passes for right, Bhāg. P. 3, 30, 10. Go-, m. 1. law concerning cattle, MBh. 1, 4195. 2. public sexual intercourse. Grāmya-, 1. m. the cus- toms of tame animals (or of persons living in a village ?), Pañc. 31, 6. 2. Page0432-b+ 44 public sexual intercourse. Chadman-, m. hypocrisy, Rām. 4, 16, 21. Jāti-, m. the customs of tribes, Man. 1, 118. Dus-, adj. following bad customs, MBh. 8, 2066. Paśu-, m. 1. manner of treating cattle, Pañc. 34, 16. 2. a custom fit only for beasts, Man. 9, 66. Pāṇi-, m. the form of marriage, MBh. 1, 3379. Yuddha-, m. the law of war. Viśeṣa-, m. peculiar or different duty. Satya-, m. a proper name. Sākṣāt-, m. the living law, Man. 2, 12 ( cf. 2, 237). Su-, f. mā and mī, a council of the gods. Strī-, m. 1. law concerning women, Man. 1, 114. 2. duty of women. 3. Menses. Sva-, m. 1. that which is due to some- body, one's right, Chr. 21, 8. 2. one's duty, Daśak. in Chr. 181, 4. 3. peculiar duty or occupation. 4. peculiarity. [ ID=6960 ]
- 1. Statute, established order, custom, or practice. 2. Law, right, or justice. 3. Good works, merit, or virtue. 4. Nature, character, quality, or attribute. 5. An epithet of Yama and Prajapati.  
  *Cappeller Sanskrit-English Dictionary*
  > धर्म (dharma) [Printed book page 248 ] धर्म (dharma) m. statute, established order, custom, practice; law, right, justice ( o. personif.); good works, merit, virtue; nature, character, quality, mark, attribute; E. of Yama & Prajāpati. — Instr. धर्म (dharma) ेण (dharmeṇa) according to law or virtue; धर्म (dharma) े स्थितः (dharme sthitaḥ) abiding by the law, virtuous. — Abstr. ° ता (°tā) † f., ° त्व (°tva) † n. [ ID=15186 ]
- 1. Custom, usage, right, duty, virtue, good works, or correct conduct. 2. Law, prescription, or rule. 3. Virtue personified.  
  *Lanman's Sanskrit Reader Vocabulary*
  > धर्म (dharma) [Printed book page 175-a ] dhárma, m. —1. custom, 98 16; usage, 99 11; right; duty, 28 6; virtue, 21 7, 10 13, 15 17, 29 1; (virtue, i. e. ) good works, 29 5, 63 11; correct course of conduct, 11 3; dharme, in a question of right, 21 14; —1a. dharmeṇa, adv. : as was right, 14 17; dutifully, 16 5; —2. law; prescription, rule; the law (as a system), 28 5, 58 16, 19; —3. personified, Virtue, 67 17, 48 4. [a post-Vedic word, taking the place of V. dhárman: dharma is fr. √dhṛ ( 1166b ), perhaps in mg 6, and thus designating ancient custom or right as ‘that which holds its own, which persists or endures’; but it may come fr. √dhṛ in mg 1, so that dharma is ‘that which is established or settled’; in the latter case, cf., for the mg, θέμις, ‘that which is established as custom or law,’ w. τίθημι, ‘set, establish,’ and Ger. Ge-setz, ‘law,’ w. setzen, ‘set.’] [ ID=2138 ]
- 1. Ordinance, statute, law, usage, practice, custom, or the customary observances of caste and sect. 2. Religion, piety, or prescribed course of conduct and duty. 3. Right, justice, equity, or anything right, proper, and just. 4. Virtue, morality, morals, merit, and good works. 5. Nature, character, or the peculiar state and condition of anything. 6. An essential or characteristic quality, mark, and peculiarity. 7. Manner or resemblance. 8. Any sacrifice or a peculiar kind of sacrifice. 9. An Upanishad. 10. Religious abstraction and devotion. 11. Associating with the virtuous. 12. A bow. 13. A drinker of Soma juice.  
  *Monier-Williams Sanskrit-English Dictionary (1872)*
  > धर्म (dharma) [Printed book page 0449-c ] 1. dharma, as, am, m. n. (rarely n.; the older form which occurs in the Ṛg-veda is dharman, q. v.; for 2. dharma see p. 451, col. 3), that which is to be held fast or kept, ordinance, statute, law, usage, practice, custom, the customary observances of caste, sect, &c. religion, piety; prescribed course of conduct, duty, (thus ‘giving alms’ &c. is the dharma of the house- holder, ‘administering justice’ of a king, ‘piety’ of a Brāhman, ‘courage’ of a Kṣatriya); right, justice, equity, anything right, proper, or just; virtue, mora- lity, morals, merit, good works; nature, character, the peculiar state or condition of anything; an essential or characteristic quality, mark, peculiarity; manner, resemblance; any sacrifice; a peculiar kind of sacrifice; an Upaniṣad; religious abstraction, devotion ( = yoga ); associating with the virtuous; a bow; a drinker of Soma juice; Right, Justice, Law, or Virtue personified (as born from the right breast of Brahmā, and having Śama, Kāma, and Harṣa as his offspring); or personified as a Bull; or personified as a Dove; a N. of Yama (the Hindū Pluto, ruler of the lower regions, god of justice, and judge of the dead); one of the attendants of the god of the Sun; Justice or Virtue identified with Viṣṇu; also identified with Prajā-pati, and said to be son-in- law of Dakṣa; N. of the fifteenth Arhat of the present Ava-sarpiṇī, descended from Ikṣvāku, son of Bhānu and Su-vratā; N. of a son of Anu and father of Ghṛta; of a son of Gāndhāra and father of Dhṛta; of a son of Haihaya and father of Netra; of a son of Pṛthu-śravas and father of Uśanas; of a son of Su-vrata; of a son of Dīrgha-tapas; of a prince of Kaśmīra; of a lexicographer; (in astrology) N. of the ninth mansion; dharmāt or dharmeṇa, ind. according to right, rightly, justly, according to rule, according to the nature of anything. —Dhar- ma-kathaka, as, m. a propounder of the law. —Dharma-kathā, f. a discourse upon law, &c. —Dharma-karman, a, n. a work of duty or piety; any virtuous or pious action. —Dharma-kāma, as, ā, am, loving justice, observing right or duty; ( as ), m., N. of a son of the demon Pāpīyas; of a god of the Bodhi tree. —Dharma-kāmārtha-sambaddha (°ma-ar°), as, ā, am, joined with or containing virtue, pleasure, and wealth. —Dharma-kāya, as, m. ‘the body of law or of abstract existence,’ epithet of one of the three bodies of a Buddha; ( as ), m. a Buddha; a Jina or Jaina saint; an epithet of Avalokiteśvara. —Dharma-kāra, as, m. a doer or observer of the law; N. of a person. —Dharma-kāraṇa, am, n. cause of virtue. —Dharma-kārya, am, n. any act of duty or religion (as digging a well, building a temple, &c.); pious act, good work, virtuous conduct. —Dhar- ma-kīrtti, is, m. ‘glory of religion,’ N. of a poet; of a logician; of a king mentioned in the twenty-first chapter of the Vṛhan-nāradīya-Purāṇa. —Dharma- kīla, as, m. royal edict or order, decree, grant. —Dharma-kīlaka, as, m. the command of a Brāhman. —Dharma-kūpa, as, m. ‘the holy well,’ N. of a Tīrtha. —1. dharma-kṛt, t, t, t (for 2. see under dharman ), fulfilling duty, one who acts justly or practises virtue. —Dharma-kṛtya, am, n. fulfilment of duty, virtue; any moral or religious observance. —Dharma-ketu, us, m. ‘having justice for a banner or symbol,’ N. of a son of Su-ketu and father of Satya-ketu; N. of a Buddha; of a Jaina deified saint. —Dharma-kośa or dharma-koṣa, as, m. the treasury of law or duties; the collective body of laws or duties. —Dharmakośa-vyākhyā, f. ‘the explanation of the treasury of law,’ N. of a Buddhist work. —Dharma-kriyā, f. observance of duties, acting according to law, righteous conduct, any reli- gious act or pious work. —Dharma-kṣetra, am, n. the department or province of the law; a plain in the north-west of India near Delhi (the scene of the Page0450-a+ 81 great battle between the Kurus and Pāṇḍus, com- monly called Kuru-kṣetra); ( as ), m. a man of piety and virtue. —Dharma-gañja, as, m. ‘treasury of law or religion,’ N. of a library. —Dharma-gaveṣa, as, m. ‘seeking virtue &c.,’ N. of a man. —Dhar- ma-gahanābhyudgata-rāja (°na-abh°), as, m. ‘a prince who has threaded the labyrinth of the law,’ N. of a Buddha. —Dharma-gupta, as, m. ‘protected by the law,’ N. of several persons; ( ās ), m. pl., N. of a Buddhist school. —Dharmagupta-miśra, as, m., N. of an author mentioned in the Saṅkṣepa- śaṅkara-jaya by Mādhava. —Dharma-grantha, as, m. book of the law, sacred scriptures. —Dharma-gra- haṇa, am, n. observance of moral or religious precepts, accepting or following the law. —Dharma-ghaṭa, as, m. a jar of fragrant water offered daily in the month Vaiśākha. —Dharma-ghna, as, ī, am, ‘destroying law or right,’ contrary to law or duty, immoral, unlawful; ( as ), m. (?), the plant Terminalia Belle- rica (so called because the seeds are used as dice). —Dharma-cakra, am, n. ‘the wheel or circle of religion or law,’ (an expression used to denote the vast range of Dharma); a kind of mythical weapon; ( as ), m. ‘having the wheel of Dharma,’ a Buddha. —Dharmacakra-bhṛt, t, m. ‘holding the wheel of Dharma,’ a Buddha or Jaina. —Dharma-caraṇa, am, n. or dharma-caryā, f. observance of the law, performance of duty. —Dharma-cārin, ī, iṇī, i, observing the law, fulfilling one's duties, practising virtue, virtuous, dutiful, moral; ( ī ), m., N. of a Buddhist deity; epithet of Śiva; ( iṇī ), f. a female helpmate in the fulfilment of duties, especially a wife, an honest wife, a virtuous woman. —Dharma- cintaka, as, ā, am, reflecting on the law, studying duty, familiar with it. —Dharma-cintana, am, n. or dharma-cintā, f. pondering on the law or duty, study of virtue, consideration of moral duties, virtuous reflection. —Dharma-cinti, is, is, i, reflecting on the law or duty; an epithet of Śākya-muni; (perhaps wrongly for dharma-cintin. ) —Dharma-ja, as, ā, am, produced by a sense of duty; ( as ), m. ‘son of Dharma, judge of the dead,’ an epithet of Yudhi- ṣṭhira. —Dharma-jijñāsā, f. ‘inquiry into the law,’ N. of a Pariśiṣṭa ascribed to Kātyāyana. —Dharma- jīvana, as, ā, am, living by fulfilment of prescribed duties, a Brāhman who lives according to the rules of his class, one who practises the outward acts of the law. —Dharma-jña, as, ā, am, knowing the law or what is right, knowing one's duty, conversant with virtue. —Dharma-jñāna, am, n. knowledge of moral, legal, and religious duty. —Dharma-tattva, am, n., N. of a Mīmāṃsā work by Kamalākara. —Dharmatattva-vid, t, t, t, knowing the truths of law or religion. —Dharma-tas, ind. according to law or to rule, rightly, justly, religiously, righteously, virtuously; from a virtuous motive. —Dharma-tīr- tha, am, n. ‘the holy Tīrtha,’ N. of a sacred place of pilgrimage. —Dharma-tyāga, as, m. abandon- ment of religion, apostacy. —Dharma-trāta, as, m. ‘protected by the law,’ N. of a Buddhist author. —Dharma-tva, am, n. religion, virtue, righteous- ness, morality, piety; inherent nature, peculiar pro- perty. —Dharma-da, as, ā, am, giving or granting virtue; ( as ), m., N. of one of the attendants of Skanda. —Dharma-datta, as, m. ‘given by religion,’ N. of a writer on rhetoric. —Dharma-darśana, am, n. seeing or knowing duty or the law. —Dhar- ma-dāna, am, n. a gift made from a sense of duty (without regard to self-interest). —Dharma-dāra, ās, m. pl. a lawful wife; [cf. dharma-patnī. ] —Dharma-dāsa, as, m. ‘the slave of duty,’ N. of a poet, author of the Vidagdha-mukha-maṇḍana. —Dharma-dinnā, f. ‘given by religion,’ ( dinna in Pāli = datta ), N. of a female. —Dharma-dīpikā, f., N. of a work. —Dharma-dughā, f. a cow milked for the fulfilment of religious duty. —Dhar- ma-dṛḍhābhedya-sunilambha (°ḍha-abh°), as, m., N. of a king of the Garuḍas. —Dharma-dṛś, k, k, k, seeing the right, regarding piety. —Dharma- dravī, f. ‘having law or virtue for its waters,’ the Ganges. —Dharma-drohin, ī, iṇī, i, violating the Page0450-b+ 81 law or right; ( ī ), m. a Rākṣasa. —Dharma-dve- ṣin, ī, m. the plant Terminalia Bellerica; see dharma-ghna. —Dharma-dhara, as, m. ‘sup- porter of the law,’ N. of a king of the Kin-naras. —Dharma-dhātu, us, m. ‘the element of law or of existence,’ one of the eighteen Dhātus of the Buddhists; a Buddha (‘whose Dhātu is Dharma’). —Dharmadhātu-vāg-īśvara, as, m., N. of a deity. —Dharma-dhṛt, t, t, t, Ved. observing the law. —Dharma-dhṛṣ, k, m. ( dhṛk is also referred to rt. dhṛ or to rt. dṛh ), ‘supporter of the law or right,’ N. of a son of Śva-phalka; [cf. dharma-bhṛt. ] —Dharma-dhvaja, as, ā, am, ‘whose banner is virtue,’ one who hangs out the flag of religion for selfish purposes, one who makes a livelihood by assumed devotion, a religious hypocrite or impostor; ( as ), m., N. of the Sun; of a king of Mithilā, son of Kuśa-dhvaja and father of Amita-dhvaja and Kṛta-dhvaja; N. of a brother of Kuśa-dhvaja; of a king of Kāṅkana-pura. —Dharma-dhvajin, ī, inī, i, ‘hoisting the flag or colours of religion,’ a religious hypocrite or impostor, one who makes a livelihood by assumed devotion. —Dharma-nada, am, n., N. of a sacred lake; (according to a legend, a meta- morphosis of the god Dharma.) —Dharma-nan- dana, as, m. ‘Dharma's joy, a son of the god Dharma,’ properly an epithet of Yudhi-ṣṭhira, but applied in Bhāg.-Purāṇa I. 9, 12, to all the sons of Pāṇḍu; [cf. dharma-ja, dharma-putra, dharma- suta. ] —Dharma-nandin, ī, m., N. of a Buddhist who translated certain sacred writings into Chinese. —Dharma-nātha, as, m. legal protector, rightful lord. —Dharma-nābha, as, m. ‘the centre of the law,’ an epithet of Viṣṇu; N. of a king. —Dhar- ma-nibandha, as, m. attachment to virtue or re- ligion, piety, virtue. —Dharma-nibandhin, ī, inī, i, pious, attached to virtue, engaged in religious duties, holy. —Dharma-niveśa, as, m. religious devotion. —Dharma-niṣpatti, is, f. fulfilment or discharge of duty, moral or religious observance. —Dharma-netra, as, m. ‘law-eyed,’ N. of a grand- son of Dhṛta-rāṣṭra; of a son of Taṃsu and father of Dush-manta (Dushyanta). —Dharma-paṭṭa, as, m. the band of law or duty. —Dharma-pati, is, m., Ved. the lord or guardian of order and law. —Dhar- ma-pattana, am, n. ‘the city of the law,’ epithet of the city of Śrāvantī [cf. dharma-paṭṭana ]; pepper. —Dharma-pattra, am, n. the plant Ficus Glomerata. —Dharma-patnī, f. a lawful wife, a man's first wife, a wife of the same caste with her husband and married conformably to the established law. —Dharma-patha, as, m. the way of duty or virtue, virtuous course; N. of a merchant. —Dhar- ma-pathin, -panthās, m. the way of duty or virtue. —Dharma-para, as, ā, am, intent on virtue, devoted to duty; pious, righteous. —Dharma-pā- ṭhaka, as, m. a teacher of law, a lawyer. —Dharma- pāla, as, m. ‘protector or guardian of the law,’ metaphorical expression for ‘punishment’ or for ‘a sword;’ N. of a minister of king Daśa-ratha; of a learned Buddhist; of a prince. —Dharma-pālaka, as, ikā, am, observing the law, dutiful. —Dharma- pāśa, as, m. ‘the noose of the god of justice,’ N. of a mythical weapon. —Dharma-pīṭha, ‘the seat of law,’ N. of a place in Vārāṇasī. —Dharma-pīḍā, f. an offence against the law, transgressing the law or right. —Dharma-putra, as, m. a lawful son, a son begot from a sense of duty (not from sensual pleasure); ‘son of the god Dharma,’ epithet of Yudhi-ṣṭhira; ( au ), m. du. epithet of the Ṛṣis Nara and Nārā- yaṇa. —Dharma-pura, am, n. ‘the city of the law,’ N. of a town situated on the Narmadā river. —Dharma-purāṇa, am, n. ‘the Purāṇa of law,’ N. of a work. —Dharma-pracāra, as, m. ‘the course of law or right,’ metaphorical expression for ‘a sword.’ —Dharma-pradīpa, as, m. ‘light of the law,’ N. of a work composed by Dhanañ-jaya. —Dharmapradīpa-vyākhyāna, am, n. ‘the ex- planation of the lamp of law,’ N. of a commentary to the preceding work. —Dharma-pradhāna, as, ā, am, eminent in piety. —Dharma-prabhāsa, as, Page0450-c+ 81 m. ‘illuminator of the law,’ N. of a Buddha. —Dhar- ma-pravaktṛ, tā, m. a teacher or expounder of the law. —Dharma-pravacana, am, n. enuncia- tion of the law, the act of propounding the law. —Dharma-prastha, as, m. ‘the table-land of the god Dharma,’ N. of a place. —Dharma-priya, as, m. ‘a friend of the law,’ N. of a Buddhist scholar. —Dharma-bala, as, m. ‘the strength of law,’ N. of a man. —Dharma-bāṇijika, as, m. one who tries to make a profit out of his virtue like a merchant. —Dharma-buddhi, is, is, i, virtuously-minded, virtuous; ( is ), m., N. of a king. —Dharma-bha- ginī, f. a lawful sister, a female that has the rights of a sister; ‘a sister in respect of religion,’ i. e. as be- longing to the same religion; [cf. dharma-bhrātṛ. ] —Dharma-bhāgin, ī, inī, i, possessed of religion or virtue; ( inī ), f. a virtuous wife. —Dharma-bhā- ṇaka, as, m. ‘an expounder of the law;’ a lecturer, a public reader of the Mahā-bhārata and other sacred works which are read aloud and explained to large assemblies of Hindūs at particular seasons. —Dhar- ma-bhikṣuka, as, m. a mendicant from virtuous motives. —Dharma-bhīruka, as, ā, am, tremblingly alive to duty. —Dharma-bhṛt, t, m. ‘a supporter of law, a maintainer of justice,’ (often an epithet of a king); a virtuous person; N. of a son of Śva-phalka. —Dharma-bhṛta, as, m., N. of one of the sons of the thirteenth Manu. —Dharma-bhrātṛ, tā, m. ‘a brother in respect of religion,’ a fellow religious student, any one regarded as a brother from discharg- ing the same religious duties; [cf. dharma-bhaginī. ] —Dharma-mati, is, m. ‘virtuous-minded,’ N. of a prince; of a god; of the Bodhi tree. —Dharma- maya, as, ī, am, consisting of law or virtue, made up or replete with virtue, moral, righteous. —Dhar- ma-mahāmātra, as, m. a minister in matters of religion. —Dharma-mātra, as, ā, am, depending only on custom. —Dharma-mārga, as, m. the path of virtue. —Dharma-mitra, as, m., N. of a Bud- dhist. —Dharma-mīmāṃsā-saṅgraha, as, m. ‘an abridgment of the inquiry into Dharma,’ N. of a Mīmāṃsā work by Kṛṣṇa-deva. —Dharma-mūla, am, n. the foundation of Hindū law and religion, the Vedas. —Dharma-meghā, f., N. of one of the ten Bhūmis with Buddhists. —Dharma-yuga, am, n. ‘the age of religion,’ the Kṛta-yuga. —Dharma- yuj, k, k, k, righteous, pious, just. —Dharma-rak- ṣitā, f., N. of a female. —Dharma-rati, is, is, i, ‘delighting in justice or virtue,’ N. of one of the sons of the demon Pāpīyas. —Dharma-ratna, am, n. ‘gem of the law,’ N. of a work. —Dharma-ratha, as, m. ‘whose chariot is dharma,’ N. of a son of Sagara; of Divi-ratha. —Dharma-rāj, ṭ, m. ‘the king of justice,’ epithet of Yama; of Yudhi-ṣṭhira; of a king of the herons, son of Kaśyapa and an Apsaras. —Dharma-rāja, as, m. ‘king of justice,’ an epi- thet of Yama; an epithet of Yudhi-ṣṭhira; a king in general; a Buddha. —Dharmarāja-tā, f. the rank or title of Dharma-rāja. —Dharmarāja-dīkṣita, as, m., N. of the author of the Vedānta-paribhāṣā. —Dharma-rājan, ā, m. ‘king of justice,’ epithet of Yudhi-ṣṭhira. —Dharmarāja-purogama, as, ā, am, having Yudhi-ṣṭhira for a leader; headed by Yudhi-ṣṭhira. —Dharma-rājikā, f. a Stūpa. —Dharma-ruci, is, m., N. of a god of the Bodhi tree; N. of a man. —Dharma-rodhin, ī, inī, i, opposed to law or virtue, illegal, immoral. —Dhar- ma-lakṣaṇa, am, n. an essential mark or character- istic of ethics or law, as place, time, &c. —Dharma- lopa, as, m. irreligion. —Dharma-vat, ān, atī, at, endowed with virtue, virtuous, pious, upright, just, lawful; accompanied by Dharma; ( atī ), f., N. of a Mudrā; N. of a queen. —Dharma-vatsala, as, ā, am, tenderly alive to duty, loving piety. —Dhar- ma-vartin, ī, inī, i, ‘abiding in duty,’ righteous. —Dharma-vardhana, as, ā, am, ‘increasing right or virtue,’ an epithet of Śiva; ( as ), m., N. of a king of Śrāvastī; of a poet; ( am ), n., N. of a town. —Dharma-varman, a, n. ‘shield or armour of jus- tice or virtue,’ epithet of Kṛṣṇa. —Dharma-vāda, as, m. discussion or argument about law or duty. Page0451-a+ 81 —Dharma-vādin, ī, inī, i, discussing the law or duty. —Dharma-vāsara, as, m. ‘day of religious duties,’ the day of full moon, peculiar sacrifices being performed on this day. —Dharma-vāhana, as, m. ‘whose vehicle is the bull, considered as a personi- fication of virtue,’ an epithet of Śiva. —Dharma- vāhya, as, ā, am, ‘outside the law,’ contrary to what is right. —Dharma-vicāra-saṅgraha, as, m., N. of an abridgment of the Mīmāṃsā-sūtras by the Muni Jaimini. —Dharma-vid, t, t, t, acquainted with the law, duty-knowing, endued with a sense of justice, virtuous, pious, moral. —Dharma-vidyā, f. knowledge of the law or right; [cf. dhārmavidya. ] —Dharma-vidhi, is, m. legal precept or injunction. —Dharma-viplava, as, m. ‘confusion or violation of duty,’ immorality, wickedness. —Dharma-vivar- dhana, as, m. ‘promoter of law or right,’ epithet of a son of Aśoka, = kunāla. —Dharma-viveka, as, m. investigation of right or virtue. —Dharma- viveka-vākya, am, n., N. of a short poem ascribed to Halāyudha. —Dharma-vivecana, am, n. judicial investigation. —Dharma-vṛtti, is, f. ‘explanation of the law,’ N. of a chapter of the Śārṅgadhara- paddhati. —Dharma-vṛddha, as, m. ‘advanced in virtue,’ N. of a son of Śva-phalka; [cf. dharma- dhṛṣ and dharma-bhṛt. ] —Dharma-vaitaṃsika, as, m. one who gives away money unlawfully ac- quired in the hope of appearing generous. —Dhar- ma-vyādha, as, m. ‘the hunter versed in law,’ N. of a Brāhman changed into a hunter in consequence of a curse; of a Brāhman-killer (born as a hunter from the body of Vasu, king of Kaśmīra). —Dharma- śarīra, am, n. ‘religious or sacred relic,’ a term applied to certain small Buddhist Stūpas. —Dharma- śarman, ā, m., N. of a preceptor. —Dharma-śālā, f. a court of justice, a tribunal; a charitable insti- tution, a hospital. —Dharma-śāsana or dharma- śāstra, am, n. ‘a law-book,’ a code of laws, the body or code of Hindū law, jurisprudence, any work on the subject. —Dharma-śīla, as, ā, am, of a virtuous disposition, virtuous, just, pious; ( ā ), f., N. of a female. —Dharma-śreṣṭhin, ī, m., N. of a Buddhist Arhat. —Dharma-saṃśrita, as, ā, am, ‘following or seeking virtue,’ virtuous, just, pious. —Dharma-saṃhitā, f. a code or collection of law, especially the work of some saint or divine person (as Manu, Yājñavalkya, &c.). —Dharma-saṅga, as, m. addiction to justice or virtue; hypocrisy. —Dharma-saṅgīti, is, f. a discussion about the law; (with Buddhists) a council; N. of a work. —Dharma-saṅgraha, as, m. ‘collection of laws, legal compilation,’ N. of a Buddhist work on law. —Dharma-santāna-sū, ūs, ūs, u, producing vir- tuous offspring or actions. —Dharma-sabhā, f. a court of justice, tribunal. —Dharma-sahāya, as, m. a companion in the fulfilment of religious duties. —Dharma-sādhana, am, n. ‘means of performing duty,’ any act or virtue essential to a system of duties. —Dharma-sārathi, is, m., N. of a son of Tri-kakud. —Dharma-sāvarṇi, is, m., N. of the eleventh Manu. —Dharma-siṃha, as, m., N. of a man. —Dharma-suta, as, m. ‘the son of the god Dharma,’ an epithet of Yudhi-ṣṭhira. —Dharma- sū, ūs, ūs, u, Ved. promoting order or justice; ( ūs ), m. the fork-tailed shrike. —Dharma-sūtra, am, n. a Sūtra work treating on law and custom; ( as ), m., N. of a son of Su-vrata. —Dharma-setu, us, m. ‘barrier of justice,’ epithet of Śiva; N. of a son of Āryaka. —Dharma-sena, as, m., N. of a king. —Dharma-skandha, as, m. ‘collection of laws,’ N. of a work by Śāriputra and Maudgalyāyana. —Dharma-stha, as, m. ‘abiding in the law,’ a judge. —Dharma-sthala, am, n. ‘the place of justice,’ N. of a town. —Dharma-sthavira, as, m. ‘firm in law,’ N. of a man. —Dharma-svāmin, ī, m. ‘the lord of law and right,’ epithet of Buddha; N. of a sanctuary built by Dharma, king of Kaś- mīra. —Dharma-hantṛ, tā, trī, tṛ, transgress- ing the law or justice. —Dharmākara (°ma-āk°), as, m. ‘mine of virtue or law,’ N. of a disciple of Buddha Lokeśvara-rāja; of the ninety-ninth Buddha; Page0451-b+ 81 of a Buddhist translator. —Dharmāgama (°ma-āg°), as, m. a law-book. —Dharmāṅgada (°ma-aṅ°), as, m., N. of a man; of a prince, son of Priyaṅ-kara. —Dharmāṅgā (°ma-aṅ°), f. a heron. —Dharmā- cārya (°ma-āc°), as, m. a teacher of law or of customs. —Dharmācārya-stuti, is, f. ‘praise of the teacher of the law,’ N. of a work. —Dharmātmaja (°ma-āt°), as, m. ‘the son of Dharma,’ an epithet of Yudhi-ṣṭhira. —Dharmātma-tā, f. pious-minded- ness, justice, virtue. —Dharmātman (°ma-āt°), ā, ā, a, just, virtuous, pious-minded, virtuously-minded, of a virtuous disposition, pious, fulfilling duties; ( ā ), m. a saint, a pious or virtuous person; an epithet of Kumāra-pāla. —Dharmāditya (°ma-ād°), as, m., N. of a Buddhist king. —Dharmādharma (°ma-adh°), au, m. du. right and wrong, justice and injustice. —Dharmādharma-parīkṣā, f. or -parīkṣaṇa, am, n. ‘test of right and wrong,’ a kind of ordeal by drawing lots or slips of black and white paper. —Dharmādharma-senā-hanana, am, n., N. of the 120th chapter of the Krīḍā-khaṇḍa of the Gaṇeśa-Purāṇa. —Dharmādhikaraṇa (°ma-adh°), am, n. administration of the laws; a court of justice; ( as ), m. a judge, magistrate. —Dharmādhikaraṇa- sthāna, am, n. a court of justice. —Dharmādhika- raṇika, as, m. or dharmādhikaraṇin, ī, m. ‘pre- siding over justice,’ a judge, an administrator of the law. —Dharmādhikāra (°ma-adh°), as, m. admin- istration of justice, the office of a judge; N. of a work. —Dharmādhikārin, ī, m. or dharmādhi- kṛta, as, m. a chief officer of justice, an adminis- trator of the law, lord-chief-justice, magistrate, a judge. —Dharmādhiṣṭhāna (°ma-adh°), am, n. a court of justice. —Dharmādhyakṣa (°ma-adh°), as, m. ‘overseer of justice,’ minister of justice, a magistrate, a judge. —Dharmādhvan (°ma-adh°), ā, m. the way of justice or virtue. —Dharmānuṣ- ṭhāna (°ma-an°), am, n. virtuous or moral conduct, acting according to law. —Dharmānusāra (°ma- an°), as, m. conformity to law or virtue, course or practice of duty. —Dharmānusmṛty-upasthāna, am, n., N. of a Buddhist Āgama. —Dharmāndhu (°ma-an°), us, m. ‘the well of Dharma, the holy well,’ N. of a Tīrtha. —Dharmāpeta (°ma-ap°), as, ā, am, departing from virtue, wicked, immoral, unrighteous; ( am ), n. injustice, immorality, vice. —Dharmābhimanas (°ma-abh°), ās, ās, as, di- recting the mind to virtue or religion, virtuous. —Dharmābhiṣeka-kriyā (°ma-abh°), f. any ab- lution prescribed as a religious duty. —Dharmām- bhodhi (°ma-am°), is, m. ‘the ocean of laws,’ N. of a work. —Dharmāyatana (°ma-āy°), am, n. knowledge of dharma by means of manas (?). —Dharmāraṇya (°ma-ar°), am, n. ‘grove of religion,’ a sacred grove, a wood inhabited by her- mits or ascetics; N. of a sacred forest in Madhya- deśa, into which Dharma is said to have retired; N. of a town founded by Amūrta-rajas. —Dharmārtha- kāma-mokṣa (°ma-ar°), ās, m. pl. religious merit, wealth, pleasure, and final emancipation, (the four ends or objects of existence.) —Dharmārtha-dar- śin, ī, inī, i, having an eye to duty and interest or to religion and wealth. —Dharmārtha-prati- baddha-tā, f. attachment to duty and interest or to religion and wealth. —Dharmārtham, ind. for reli- gious purposes; according to right or duty, in a just manner, according to prescript. —Dharmārthīya, as, ā, am (fr. dharma-artha ), relating to law or duty. —Dharmālīka (°ma-al°), as, ā, am, having a false character. —Dharmāloka-mukha (°ma-āl°), am, n. introduction to the understanding of the dharma of Śākya-muni. —Dharmāśoka (°ma-aś°), as, m. the Aśoka of justice,’ epithet of king Aśoka, grandson of Candra-gupta, (after he had adopted the Buddhist faith.) —Dharmāśrita (°ma-āś°), as, ā, am, seeking virtue, just, virtuous. —Dharmāsana (°ma-ās°), am, n. the throne of justice, judgment- seat, the bench. —Dharmāsana-gata, as, ā, am, seated on the judgment-seat. —Dharmāstikāya (°ma-as°), as, m. (with Jainas) the category or predicament of virtue. —Dharmendra (°ma-in°), Page0451-c+ 78 as, m. ‘lord of justice,’ epithet of Yama. —Dhar- mepsu (°ma-īp°), us, us, u, wishing to acquire religious merit. —Dharmeśa (°ma-īśa), as, m. ‘lord of justice,’ epithet of Yama. —Dharmeśvara (°ma-īś°), as, m. ‘lord of justice,’ epithet of Yama; N. of a Buddhist deity; of a commentator on Yājña- valkya. —Dharmeśvara-tīrtha, am, n. ‘the Tīrtha of the lord of justice,’ N. of a place of pilgrimage. —Dharmeśvara-liṅga, am, n. ‘the Liṅga of the lord of justice,’ N. of a place of pilgrimage. —Dhar- moccaya (°ma-uc°), as, m. ‘collection of law,’ N. of a place (in which Śākya-muni is said to have instructed the deities called Tuṣitas). —Dharmot- tara (°ma-ut°), as, m. ‘chiefly characterized by virtue,’ N. of a Buddhist teacher. —Dharmottarīya, ās, m. pl. the disciples of Dharmottara. —Dharmo- padeśa (°ma-up°), as, m. instruction in law or duty, a discourse on religion, moral or religious instruction; the laws, the collective body of laws. —Dharmopa- deśaka (°ma-up°), as, m. a teacher of the law, a Guru or spiritual preceptor. —Dharmopadeśanā (°ma-up°), f. instruction in the law, advice relating to it. —Dharmopadha (°ma-up°), as, ā, am, making a pretence of religion, hypocritical. —Dhar- mopeta (°ma-up°), as, ā, am, endowed with vir- tues, virtuous, moral. [ ID=23240 ]
- 1. Truth in the age of Kali, with austerity, purity, and compassion as its other aspects. 2. The dialogue with Earth in the guise of a bull. 3. Confusion caused by different schools of metaphysics. 4. The force of righteousness in administration. 5. The eternal code lost in the age of Kali. 6. Rules established by sages in different periods of Manus. 7. Having thirty characteristics.  
  *The Purana Index*
  > धर्म (dharma) [Printed book page 2-158 ] Dharma (I) — with one foot in Kali (truth), the others are austerity, purity and compassion which have dis- appeared; 1 dialogue with Earth in the guise of a bull; 2 con- fusion of, due to different schools of metaphysics. 3 The force of Dharma in administration; 4 Sanātanadharma lost in Kali. 5 Vyavastha done by sages in different periods of Manus. 6 Thirty characteristics of. [ Footnote: 1) Bhā. I. 3. 9; 16. 19; 17. 24-5.] [ Footnote: 2) Ib. I. 16. 20-36; 17. 7-16.] [ Footnote: 3) Ib. I. 17. 19-20.] [ Footnote: 4)Br. III. 50. 53-7.] [ Footnote: 5) M. 9. 28-31; 201. 6-8.] [ Footnote: 6) Bhā. VII. 11. 8-12.] [ ID=6522 ]
- 1. manifold and subtle, leading to heaven through the practice of Vedic laws and duties. 2. consisting of ten practices: begging food, non-theft, purity, disinterestedness, activity, sympathy, non-injury, avoiding anger, serving the guru, and truthfulness.  
  *The Purana Index*
  > Dharma (XII) — manifold and subtle; to understand the truth is difficult; hence it is not possible to give a definite lead in the Vedic laws; hence sages do not attach weight to dānam and yajñam but to sanātanadharma which leads to svarga; is knowledge of the Śrauta Smārta dharma and following of Varṇāśrama for attainment of heaven; Iṣṭaprā- paka dharma introduced by the Ācāryas. 1 Consists of ten things: begging food, non-theft, purity, disinterestedness, activity, sympathy, non-injury, avoidance of anger, service of the guru, truthfulness; 2 of four pādas; 3 course of, in the four yugas. 4 [ Footnote: 1) Vā. 57. 112-8; 59. 21, 28.] [ Footnote: 2) Br. II. 7. 178; Vā. 8. 186.] [ Footnote: 3) Ib. 23. 81-2.] [ Footnote: 4) Ib. 58. 5.] [ ID=6533 ]
- law or custom  
  *The Vedic Index of Names and Subjects*
  > धर्म (dharma) [Printed book page 1-390 ] Dharma, 1 Dharman, 2 are the regular words, the latter in the Rigveda, 1 and both later, 2 for ‘law’ or ‘custom.’ But there is very little evidence in the early literature as to the administra- tion of justice or the code of law followed. On the other hand, the Dharma Sūtras 3 contain full particulars. (1) Criminal Law. — The crimes recognized in Vedic litera- ture vary greatly in importance, while there is no distinction adopted in principle between real crimes and what now are regarded as fanciful bodily defects or infringements of merely Page1-391+ 80 conventional practices. 4 The crimes enumerated include the slaying of an embryo ( bhrūṇa ), 5 the slaying of a man ( vīra ), 6 and the slaying of a Brahmin, 7 a much more serious crime. Treachery is mentioned in the Pañcaviṃśa Brāhmaṇa 8 as being punishable by death, as it was punished later. 9 But there is no trace of an organized criminal justice vested either in the king or in the people. There still seems to have prevailed the system of wergeld ( Vaira ), which indicates that criminal justice remained in the hands of those who were wronged. In the Sūtras, 10 on the other hand, the king's peace is recognized as infringed by crimes, a penalty being paid to him, or, according to the Brahminical textbooks, to the Brahmins. It may there- Page1-392+ 54 fore reasonably be conjectured that the royal power of jurisdic- tion steadily increased; the references in the Śatapatha Brāhmaṇa to the king as wielding punishment ( Daṇḍa ) confirm this supposition. Whether, as the analogy of other systems suggests, the king was assisted in his judicial duties, as he undoubtedly was later, by assessors, presumably of the Brahmin caste, cannot be made out clearly. 11 The procedure adopted in deciding cases is quite uncertain. In the Chāndogya Upaniṣad 12 the ordeal of the red-hot axe is mentioned as applied in an accusation of theft. It must apparently be understood to have been inflicted by the direction of the king. But no other judicial ordeal is known to Vedic literature (see Divya ). The punishment of theft was in some cases at least death, probably when the thief was taken red- handed; 13 in other cases binding to posts was the penalty, 14 presumably accompanied by the return of the stolen goods. In the Chāndogya Upaniṣad 15 the list of sins given as apparently equal in wickedness is stealing gold, drinking spirits, defiling a Guru's bed, and the murder of a Brahmin. (2) Civil Law. — There is little recorded as to civil law in Vedic literature. The relations of the family and the question of family property are dealt with under Urvarā, Kṣetra, Pati; succession and partition of property are treated under Dāya. As regards the transfer of chattels — for land as transferable inter vivos is hardly yet recognized, save exceptionally as a sacrificial fee ( Dakṣiṇā ), and then disapproved 16 — the recognized modes are gift ( Dāna ) and barter or sale ( Kraya ), which includes exchange. Original acquisition of land was no doubt brought Page1-393+ 52 about by occupation and apportionment among the tribesmen, 17 while chattels were acquired by taking possession of them, provided that they were found on one's own land or on unoccupied land, and did not belong to any other person originally. The Sūtras 18 contain rules for the disposal of lost property, which tend to give it to the king, with the deduction of a percentage for the finder, unless the latter is a Brahmin, who keeps it all. As for contract, save in regard to money- lending (for which see Ṛṇa ), practically nothing is to be gathered from Vedic literature, doubtless because of the primitive conditions prevailing in that early period. Much of the labour, which would in a more developed society have been done by workers for hire, would be performed by slaves ( cf. Dāsa, Śūdra ), while the technical workers of the village — of whom long lists are given in the Vājasaneyi Saṃhitā 19 and the Taittirīya Brāhmaṇa 20 — may have been recompensed not by any sum based on each piece of work done, but by fixed allow- ances, much as the village servants are in modern times. 21 But this must remain a matter of conjecture, and it is uncertain what exact status the carpenter or smith held in the village. Similarly it is impossible to trace in the early literature any legal theory or practice as to torts, but rules as to penalties for insults appear in the Sūtras. 22 Very little is recorded as to procedure. The list 23 of victims at the Puruṣamedha, or ‘horse sacrifice,’ includes a praśnin, an abhi-praśnin, and a praśna-vivāka, in whom it is not un- reasonable to see the plaintiff, the defendant, and the arbitrator or judge: the terms may refer to what is probably an early Page1-394+ 59 form of judicial procedure, a voluntary arbitration. The same idea may be conveyed by the word madhyama-śī, ‘lying in the midst,’ which occurs in the Rigveda, 24 and which Roth, 25 followed by Zimmer, 26 understood to mean an arbitrator or judge, the expression being derived from the judge acting with other judicial persons, 27 and being surrounded by the assembly of the people. But this interpretation is uncertain; Whitney 28 thinks that the word merely alludes to a chief round whom his men encamp. The king is later the chief civil judge, and may presumably have been so earlier, no doubt in conjunction with the elders of the tribe, but for this we are reduced to conjecture. 29 The use of witnesses as evidence is uncertain (see Jñātṛ ), and the ordeal is not recorded as deciding any civil matter except the dispute between Vatsa and his rival as to the true Brahminical descent of the former, which was settled by his walking unharmed through the flame of a fire. 30 But it is probable on analogy that the ordeal may have been used for the purpose of deciding disputes. Whether the oath was so used cannot be certainly shown. It appears, however, that a Brahmin was preferred in legal matters to a non-Brahmin. 31 There are very few references to police officials: no doubt the king employed some of his dependents to execute sentences and arrest offenders (see Ugra, Jīvagṛbh ). (3) Morality. — It is convenient to notice under this head Page1-395+ 61 several points bearing on the moral condition of the people: ( a ) the exposure of children; ( b ) the exposure of the aged; ( c ) prostitution; ( d ) adultery; ( e ) incest. ( a ) The exposure of girl infants is asserted by Zimmer 32 on the strength of a passage in the Kāṭhaka Saṃhitā, 33 but it seems clear that the passage has been misunderstood, 34 and that it refers merely to laying the child aside, not exposing it, while a boy was lifted up. It is, however, true that the birth of a girl was not at all popular, not an unnatural sentiment in an early society, and paralleled among other Āryan peoples. 35 ( b ) The exposure of the aged is also inferred by Zimmer 36 from a passage of the Rigveda, 37 and from the mention of persons exposed ( ud-hitāḥ ) in the Atharvaveda. 38 The latter passage may well refer merely to the bodies being exposed after death to the elements (as is done by the Parsis). The former passage merely refers to the individual case of some person who may have been cast out, and proves absolutely nothing as to a habitual or recognized custom, nor can such a custom be inferred from, e.g., the legend of Cyavāna. ( c ) That prostitution existed in Rigvedic times is certain, but its extent is disputed. Brotherless girls were frequently reduced to becoming prostitutes; 39 the putting away of an illegitimate child is referred to in the Rigveda; 40 besides the Page1-396+ 61 terms puṃścalī 41 and mahānagnī, 42 which undoubtedly mean ‘harlot,’ there are other clear references to prostitution; 43 and expressions like kumārī-putra, ‘son of a maiden,’ 44 and the ‘son of an unmarried girl’ ( agrū ), spoken of in the Rigveda 45 as exposed and attacked by animals, point in the same direction. The Vājasaneyi Saṃhitā 46 seems to recognize prostitution as a profession. Pischel 47 sees many references to Hetairai in the Rigveda, which as Geldner 48 insists reflects in its imagery the court life of Indian princes. But the correct- ness of the view of these two scholars on this point is not by any means certain. 49 ( d ) Adultery was generally regarded among Āryan peoples as a serious offence against the husband of the woman affected. We accordingly find in the legal literature of India traces of the rule that an adulterer can be slain with impunity if taken in the act. 50 Weber, 51 however, has adduced some material indicating an indifference to these matters in Vedic times, and Ludwig 52 has adopted the same view. But, as Delbrück 53 has clearly shown, the evidence is not convincing; the cited pre- scriptions 54 forbidding connexion with another man's wife during a certain rite do not imply that such connexion would otherwise be allowed: the ritual of the Varuṇa-praghāsas, 55 when a wife names her lover or lovers, seems originally to have been a solemn means of banishing the evil brought on a family by a wife's fall; Yājñavalkya's famous saying 56 that no one Page1-397+ 48 cares whether a wife is ‘unchaste’ ( paraḥ-puṃsā ) or not is a mere mistranslation, 57 the expression paraḥ-puṃsā really mean- ing ‘removed from the male persons.’ And the uncertainty asserted in some passages 58 as to origin from a Ṛṣi is not a sign of doubtful descent, but is due to the fact that Ṛṣihood was a difficult matter to ascertain. None the less woman's position was lowered by the prevalence of polygamy, and such stories as that of Ahalyā and Indra 59 are not compatible with a very high standard of morality. A similar conclusion is pointed to by references in the Yajurveda 60 to relations between the Ārya man and the Śūdrā woman, and by a spell given in the Bṛhadāraṇyaka Upaniṣad 61 to expiate relations with the wife of a Śrotriya (Brahmin theologian). ( e ) Incest was recognized in the marriage of brother and sister as appears from the legend of Yama and Yamī in the Rigveda, 62 which clearly shows that such a marriage was not approved by the feeling of the Vedic age. There is also another hymn 63 in which reference to such intercourse appears to be made. Mention is further made in the Rigveda 64 to the wedlock of Prajāpati and his daughter, which is, however, interpreted mythologically in the Brāhmaṇas, 65 an interpre- tation which may be correct. That incest, however, actually did take place is clear from the Atharvaveda; 66 but even though the mythological interpretation of the passage were not justi- fied, no conclusion could be drawn from the hymn as to the normal occurrence of such relations. [ Footnote: 1) i. 22, 18; 164, 43, 50; iii. 3, 1; 17, 1; 60, 6; v. 26, 6; 63, 7; 72, 2, etc.; Av. xiv. 1, 51; Vājasaneyi Saṃ- hitā, x. 29, etc. Cf. Geldner, Rigveda, Glossar, 90.] [ Footnote: 2) Dharma is found in Av. xi. 7, 17; xii. 5, 7; xviii. 3, 1; Taittirīya Saṃ- hitā, iii. 5, 2, 2; Vājasaneyi Saṃhitā, xv. 6; xx. 9; xxx. 6, etc.] [ Footnote: 1) i. 22, 18; 164, 43, 50; iii. 3, 1; 17, 1; 60, 6; v. 26, 6; 63, 7; 72, 2, etc.; Av. xiv. 1, 51; Vājasaneyi Saṃ- hitā, x. 29, etc. Cf. Geldner, Rigveda, Glossar, 90.] [ Footnote: 2) Dharma is found in Av. xi. 7, 17; xii. 5, 7; xviii. 3, 1; Taittirīya Saṃ- hitā, iii. 5, 2, 2; Vājasaneyi Saṃhitā, xv. 6; xx. 9; xxx. 6, etc.] [ Footnote: 3) See Jolly, Recht und Sitte; Foy, Die königliche Gewalt nach den altindischen Rechtsbüchern; Bühler, Sacred Books of the East, 2 and 14.] [ Footnote: 4) Compare the list in Maitrāyaṇī Saṃhitā, iv. 1, 9; Kāṭhaka Saṃhitā, xxxi. 7; Kapiṣṭhala Saṃhitā, xlvii. 7; and Taittirīya Brāhmaṇa, iii. 2, 8, 11 (see Delbrück. Die indogermanischen Ver- wandtschaftsnamen, 579 et seq. ), where bodily defects (bad nails and discoloured teeth), marrying a younger daughter when her elder sister was unmarried, are coupled with murder, though not equated with it. See also Chāndogya Upaniṣad, v. 11, 5, where Aśvapati's list of sinners includes a drinker of intoxicating liquor, a thief, and one who does not maintain a sacrificial fire.] [ Footnote: 5) Taittirīya Saṃhitā, vi. 5, 10, 2; Kāṭhaka Saṃhitā, xxvii. 9; xxxi. 7; Kapiṣṭhala Saṃhitā, xli. 7; Maitrāyaṇī Saṃhitā, iv. 1, 9; Taittirīya Brāhmaṇa, iii. 2, 8, 12; Taittirīya Āraṇyaka, ii. 7, 8; 8, 3; Bṛhadāraṇyaka Upaniṣad, iv. 1, 22; Nirukta, vi. 27; Kauṣītaki Upaniṣad, iii. 1. Cf. Av. vi. 112, 3; 113, 2; Weber, Indische Studien, 9, 481; 10, 66; Bloomfield, Hymns of the Atharvaveda, 522; American Journal of Philology, 17, 430.] [ Footnote: 6) Kāṭhaka, xxxi. 7; Kapiṣṭhala, loc. cit.; Maitrāyaṇī, loc. cit.; Taittirīya Brāhmaṇa, loc. cit.; Vājasaneyi Saṃ- hitā, xxx. 5, and cf. Vaira. For cases of justifiable homicide, see, e.g., Vasiṣṭha Dharma Sūtra, iii. 15-18. Cf. also the story of Vṛśa Jāna in Pañcaviṃśa Brāhmaṇa, xiii. 3, 12, where the death of a boy by careless driving is mentioned, and the king is reproached for it by his Purohita. They dispute as to the guilt, and, according to one version (see Sieg, Die Sagenstoffe des Ṛgveda, 66, 67), the Ikṣvākus decide that the action was sinful, and required expiation.] [ Footnote: 7) Taittirīya Saṃhitā, ii. 5, 1, 2; v. 3, 12, 1; vi. 5, 10, 2; Kāṭhaka Saṃhitā, xxxi. 7 (where the Kapiṣṭhala has brahma-jya, ‘oppressor of a Brah- min’); Taittirīya Brāhmaṇa, iii. 2, 8, 12. The Taittirīya Āraṇyaka, x. 38, declares that the slaying of a Brahmin alone is truly murder, and the Śata- patha Brāhmaṇa, xiii. 3, 1, 1 et seq., states that the sin of murdering a Brahmin can be expiated only by the performance of an Aśvamedha, or ‘horse sacrifice’ — the ne plus ultra of human generosity to Brahmins. See also Nirukta, vi. 27. The later tradition also interprets bhrūṇa as Brahmin (see Saṅkara, cited in Weber, Indische Studien, 1, 410, n.; Keith, Śāṅkhāyana Āraṇyaka, 30, n. 5; Konow, Sāma- vidhāna Brāhmaṇa, 46, n. 1, and cf. Vasiṣṭha Dharma Sūtra, xx. 23).] [ Footnote: 8) xiv. 6, 8, the story of Kutsa. ] [ Footnote: 9) Jolly, op. cit., 127.] [ Footnote: 10) See references in Bühler, Sacred Books of the East, 14, 345.] [ Footnote: 11) Compare the story of the death of the child killed by Tryaruṇa, and the decision of the Ikṣväkus referred to in n. 6 above, and the notice in Kāṭhaka Saṃhitā, xxvii. 4, that a Rājanya is adhyakṣa, when a Sūdra is punished ( han ).] [ Footnote: 12) vi. 16. Cf. Weber, Indian Litera- ture, 72, 73.] [ Footnote: 13) Gautama Dharma Sūtra, xii. 43; Āpastamba Dharma Sūtra, i. 9, 25, 4.] [ Footnote: 14) See Av. xix. 47, 9; 50, 1, and Taskara. ] [ Footnote: 15) v. 10, 9. Another list is given in Taittirīya Āraṇyaka, x. 65, which in- cludes slaying a Brahmin, defiling a Guru's bed, stealing a cow, drinking Surā, and killing an embryo, along with irregularities in offering a Śrāddha, ‘water offering to the dead.’ Cf. also Nirukta, vi. 27, for a list of seven. Many more appear in the Sāmavidhāna Brāhmaṇa, but that work cannot claim to be a Brāhmaṇa proper.] [ Footnote: 16) Śatapatha Brāhmaṇa, xiii. 7, 1, 13.] [ Footnote: 17) Cf. Cæsar, Bellum Gallicum, iv. 1; vi. 22; Tacitus, Germania, 26, for Germany; Mommsen, Römisches Staats- recht, 3, 1, 21, for the Roman hortus; and the Greek (greek) κλῆρος, Lang, Homer and the Epic, 236-241; Ridgeway, Journal of Hellenic Studies, 6, 319 et seq.; Grote, History of Greece, 2, 36, 37. See also Pollock and Maitland, History of English Law, 2, 337 et seq.; Baden Powell, Village Communities in India, 6 et seq.; 131.] [ Footnote: 18) Gautama Dharma Sūtra, x. 36 et seq. ] [ Footnote: 19) xxx.] [ Footnote: 20) iii. 4. See Zimmer, Altindisches Leben, 426 et seq.; Weber, Indische Streifen, 1, 75 et seq. ] [ Footnote: 21) Cf. Maine, Village Communities, 127, 175; Baden Powell, op. cit., 124 et seq.; Grote, History of Greece, 2, 36, n. 2.] [ Footnote: 22) Cf. Jolly, op. cit., 126-128.] [ Footnote: 23) Vājasaneyi Saṃhitā, xxx. 10; Tait- tirīya Brāhmaṇa, iii. 4, 6, 1.] [ Footnote: 24) x. 97, 12 = Av. iv. 9, 4 = Vājasaneyi Saṃhitā, xii. 86. Madhyamaśīvan, in the Jaiminīya Brāhmaṇa, ii. 408, is of quite doubtful sense.] [ Footnote: 25) Siebenzig Lieder, 174. This fact renders doubtful Lanman's view (Whitney, Translation of the Athar- vaveda, 159) that the St. Petersburg Dictionary, in giving intercessor as the interpretation, did not mean ‘mediator,’ but ‘adversary.’] [ Footnote: 26) Altindisches Leben, 180.] [ Footnote: 27) As, apparently, in early Germany. See Cæsar, Bellum Gallicum, vi. 23; Tacitus, Germania, 11, 12; Coulanges, Recherches sur quelques problèmes d'histoire, 361 et seq. ] [ Footnote: 28) See n. 25.] [ Footnote: 29) Cf. the later Pariṣad, Gautama Dharma Sūtra, xxviii. 48, 49; Baudhā- yana Dharma Sūtra, i. 1, 7-16; Vasiṣṭha Dharma Sūtra, xi. 5-7, 20; Jolly, op. cit., 132 et seq. The parallels from other Āryan peoples suggest the use of assessors, as in the Anglo-Saxon courts of the shire and hundred. Cf. Sohm, Altdeutsches Reichs-und Gerichtsverfassung, 6 et seq. ] [ Footnote: 30) Pañcaviṃśa Brāhmaṇa, xiv. 6, 6.] [ Footnote: 31) Taittirīya Saṃhitā, ii. 5, 11, 9, which seems to refer either to giving evidence for or passing judgment on a case when both a Brahmin and a non- Brahmin are engaged.] [ Footnote: 32) Altindisches Leben, 319, 320. Cf. also Weber, Indische Studien, 5, 54, 260; Kaegi, Der Rigveda, n. 49; Schrader, Prehistoric Antiquities, 389, 390; Ludwig, Translation of the Rigveda. 6, 142; Pischel, Vedische Studien, 2, 48.] [ Footnote: 33) xxvii. 9. Cf. Taittirīya Saṃhitā, vi. 5, 10, 3; Śāṅkhāyana Śrauta Sūtra, xv. 17, 12; Nirukta iii. 4.] [ Footnote: 34) Böhtlingk, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 44, 494- 496. The traditional rendering of the passages is not that it refers to ex- posure, but to getting rid of a daughter on her marriage.] [ Footnote: 35) Av. viii. 6, 25; Aitareya Brāh- maṇa, vii. 15; Max Müller, Ancient Sanskrit Literature, 409; Zimmer, op. cit., 320; Schrader, op. cit., 390.] [ Footnote: 36) Op. cit., 327, 328. Strabo, pp. 513, 517, 520, reports the practice as pre- vailing in Iran, Bactria, and the Massagetae; it prevailed among the Norsemen, Weinhold, Altuordisches Leben, 473, and conceivably among the early Romans ( depontani senes, Cicero, Pro Roscio, 100; but this and other cases may be really instances of the ritual casting into water of the worn- out vegetation spirit for the purpose of reviving it). See Kaegi, op. cit., n. 50; Schrader, op. cit., 379, n.] [ Footnote: 37) viii. 51, 2.] [ Footnote: 38) xviii. 2, 34. See Anagnidagdha. ] [ Footnote: 39) Rv. i. 124, 7; iv. 5, 5; Av. i. 17, 1; and of. Ayogü. ] [ Footnote: 40) ii. 29, 1. Cf. Max Müller, op. cit., 26.] [ Footnote: 41) Av. xv. 2, etc.] [ Footnote: 42) Av. xiv. 1, 36; xx. 136, 5 et seq.; Aitareya Brāhmaṇa, i. 27. Cf. nagnā in Av. v. 7, 8.] [ Footnote: 43) Rv. i. 167, 4 (Wilson, Translation of the Rigveda, 2, xvii), can hardly be so interpreted; see Zimmer, op. cit., 332, n. Max Müller, Sacred Books of the East, 32, 277, interprets it as a reference to polyandry, but this is still more doubtful; but see Rv. viii. 17, 7.] [ Footnote: 44) Vājasaneyi Saṃhitā, xxx. 6; Tait- tirīya Brāhmaṇa, iii. 4, 2, 1.] [ Footnote: 45) iv. 19, 9; 30, 16. 19; ii. 13, 12; 15, 17; Zimmer, op. cit., 334, 335.] [ Footnote: 46) Apparently this is meant by the epithets atiṣkadvarī ( apaskadvarī in the Taittirīya Brāhmaṇa, iii. 4, 11, 1), atītvarī, vijarjarā, in the Vājasaneyi Saṃhitā, xxx. 15.] [ Footnote: 47) Vedische Studien, 1, xxv; 196, 275, 299, 309, etc.; 2, 120.] [ Footnote: 48) Ibid., 2, 154.] [ Footnote: 49) Cf. Winternitz, Geschichte der in- dischen Litteratur, 1, 60; Jolly, op. cit., 48.] [ Footnote: 50) Leist, Altarisches Jus Gentium, 276 et seq., 309.] [ Footnote: 51) Indische Studien, 10, 83 et seq. ] [ Footnote: 52) Op. cit., 5, 573.] [ Footnote: 53) Die indogermanischen Verwandt- schaftsnamen, 545 et seq. ] [ Footnote: 54) Taittirīya Saṃhitā, v. 6, 8, 3; Maitrāyaṇī Saṃhitā, iii. 4, 7.] [ Footnote: 55) Maitrāyaṇī Saṃhitā, i. 10, 11; Śatapatha Brāhmaṇa, ii. 5, 2, 20.] [ Footnote: 56) Śatapatha Brāhmaṇa, i. 3, 1, 21.] [ Footnote: 57) So Böhtlingk, Dictionary, s.v.; Delbrück, op. cit., 548.] [ Footnote: 58) Maitrāyaṇī Saṃhitā, i. 4, 11; Gopatha Brāhmaṇa, cited in Ludwig, loc. cit. ] [ Footnote: 59) Cf. Macdonell, Vedic Mythology, p. 65.] [ Footnote: 60) Taittirīya Saṃhitā, vii. 4, 19, 2. 3; Vājasaneyi Saṃhitā, xxiii. 30. 31.] [ Footnote: 61) vi. 4, 11.] [ Footnote: 62) x. 10.] [ Footnote: 63) x. 162, 5.] [ Footnote: 64) x. 61, 5-7.] [ Footnote: 65) Aitareya Brāhmaṇa, iii. 33; Sata- patha Brāhmaṇa, i. 7, 4, 1; Muir, Sanskrit Texts, 4, 46, 47; Max Müller, op. cit., 529, 530.] [ Footnote: 66) viii. 6, 7.] [ ID=1432 ]

### Specific Objects, Rites, or Concepts (8 definitions)
- a specific ceremony  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > a partic. ceremony, Mahābhārata (Title) xiv, 2623 [ ID=99912 ]
- sacrifice  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > sacrifice, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99913 ]
- the ninth mansion  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > the ninth mansion, Varāha-mihira [Cologne Addition] (Author) [ ID=99914 ]
- 1. An Upanishad. 2. A lexicographer.  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > an Upaniṣad, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99915 ]
- associating with the virtuous  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > associating with the virtuous, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99916 ]
- a bow  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > a bow, Dharmaśarmābhyudaya (Title) [ ID=99919 ]
- a thing  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > [Printed book page 1329,2] a thing, Sukhāvatī-vyūha (Title) i [ ID=99919.1 ]
- a Soma-drinker  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > [Printed book page 510,3] a Soma-drinker, Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) [ ID=99920 ]

### Etymological, Grammatical, or Referential Notes (6 definitions)
- No definition provided.  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > धर्म (dharma) [ cf. Lat. firmus, Lith. dermė́.] [ ID=99930.05 ]
- to become law  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > (H2) [Printed book page 512,3] 2. धर्म (dharma) Nom. P. ° मति (°mati), to become, law, Vopadeva (Author) [ ID=100471 ]
- for man  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > 3. धर्म (dharma) in comp. for ° मन् (°man), q.v. [ ID=100472 ]
- See page 510  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > (H1) [Printed book page 513,1] धर्म (dharma) a See p. 510, col. 3. [ ID=100518 ]
- to become law  
  *Monier-Williams Sanskrit-English Dictionary (1872)*
  > [Printed book page 0451-c ] 2. dharma, Nom. P. dharmati, &c., to become law. (For 1. dharma see p. 449, col. 3.) [ ID=23241 ]
- See main entry.  
  *Monier-Williams Sanskrit-English Dictionary (1872)*
  > [Printed book page 0452-a ] धर्म (dharma) dharma. See p. 449, col. 3; p. 451, col. 3. [ ID=23254 ]

### Buddhist Doctrine/Law (3 definitions)
- the law or doctrine of Buddhism  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > the law or doctrine of Buddhism (as distinguished from the सङ्घ (saṅgha) or monastic order, Monier-Williams’ Buddhism in its connexion with Brāhmaṇism and Hindūism: and in its contrast with Christianity (Title) 70 ) [ ID=99908 ]
- the ethical precepts of Buddhism  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > the ethical precepts of Buddhism (or the principal धर्म (dharma) called सूत्र (sūtra), as distinguished from the अभि - धर्म (dharma) (abhi-dharma) or ‘further dharma’ and from the विनय (vinaya) or ‘discipline’, these three constituting the canon of Southern B°, Monier-Williams’ Buddhism in its connexion with Brāhmaṇism and Hindūism: and in its contrast with Christianity (Title) 61 ) [ ID=99909 ]
- the law of Northern Buddhism  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > the law of Northern B° (in 9 canonical scriptures, viz. Prajñā-pāramitā, Gaṇḍa-vyūha, Daśa-bhūmīśvara, Samādhirāja, Laṅkāvatāra, Saddharma-puṇḍarīka, Tathā-gata-guhyaka, Lalita-vistara, Suvarṇa-prabhāsa, in the same place [Cologne Addition] (Title) 69 ) [ ID=99910 ]

### Adverbial Usage (According to Rule/Justice) (2 definitions)
- Rightly, justly, or according to rule and nature.  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > (H2C) [Printed book page 510,3] धर्मेण (dharmeṇa) ind., according to right or rule, rightly, justly, according to the nature of anything [ ID=99930.1 ]
- Rightly, justly, or according to rule and nature.  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > धर्मात् (dharmāt) ind., according to right or rule, rightly, justly, according to the nature of anything [ ID=99930.2 ]

### Intrinsic Nature or Essential Quality (2 definitions)
- nature, character, essential quality, or property  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > nature, character, peculiar condition or essential quality, property, mark, peculiarity (= स्व - भाव (sva-bhāva), Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author); cf. दश - ध् (daśa-dh) ° (°) अर्म - गत (° (°)arma-gata), Śatapatha-brāhmaṇa (Title) &c. &c. उपमानो (upamāno) पमेययोर् ध् (pameyayor dh) ° (°), the tertium comparationis, Pāṇini (Author) ii, 1, 55, Sch. ) [ ID=99911 ]
- comparison  
  *Monier-Williams Sanskrit-English Dictionary (1899)*
  > = उपमा (upamā), Lexicographers, esp. such as Amarasiṃha, Halāyudha, Hemacandra, etc. (Author) ( cf. above) [ ID=99918 ]

## Sources

Definitions from Benfey Sanskrit-English Dictionary; Cappeller Sanskrit-English Dictionary; Index to the Names in the Mahabharata; Lanman's Sanskrit Reader Vocabulary; Macdonell Sanskrit-English Dictionary; Monier-Williams Sanskrit-English Dictionary (1872); Monier-Williams Sanskrit-English Dictionary (1899); The Purana Index; The Vedic Index of Names and Subjects; Vaidya Sanskrit-English Dictionary.
Text from the Cologne Digital Sanskrit Lexicon, University of Cologne.

The Sanskrit Lexicon app for iPhone, iPad and Mac: https://apps.apple.com/us/app/sanskrit-lexicon-dictionary/id6746787546