The Word origin seems to have come from Sanskrit (Meaning the law of nature, the truth, habit, usage, law)
Now mostly used in Hinduism
(Social custom regarded as a religious and moral dutya Employment of a messenger, An embassy, A message, The state or function of a messenger. the essential principle of the cosmos, natural law conduct that conforms with this)
In Buddhism
Ideal truth as set forth in the teaching of Buddha
but today mistakenly used to refer to “sect” or “sectarianism.”
Dhamma in the Pali language and Dharma in the Sanskrit language is a keyword and concept with multiple meanings in Indian religions, such as Hinduism, Buddhism, Jainism, Sikhism, and others. There are many meanings for the translation for dhamma in Western languages
and comes close with many traditions as an example The Christian meaning “created order”
New Testament would often translate “dharma” well, as it is used both with reference to divine law and to the correct way for humans to live in accordance with divine law.
Dhamma and related words are found in the oldest Vedic literature of Hinduism, in later Vedas, Upanishads, Puranas, and the Epics. The word dhamma also plays a central role in the literature of other Indian religions founded later, such as Buddhism and Jainism. In hymns composed after the mythological verses, the word dhamma takes expanded meaning as a cosmic principle and appears in verses independent of gods. It becomes the cosmic law that links cause and effect through a subject. Dhamma, in these ancient texts, also takes a ritual meaning. Past the ritual and cosmic sense of dharma that links the current world to the mythical universe, the concept extends to the ethical-social sense that links human beings to each other and to other life forms. It is here that dhamma as a concept of law emerges in Hinduism.
Indo-European parallels for “dharma” are known, but the only Iranian equivalent is Old Persian darmān “remedy” and was principally developed more recently under the Vedic tradition. “Eternal Law” or “religion”, is related to Sanskrit “dharma”. Ideas in parts overlapping to Dharma are found in other ancient cultures: such as Chinese Tao, Egyptian Maat, Sumerian Me. Various communities created their own respective dharma, hence there came about Buddhist dhamma, Jain dhamma, Hindu dhamma, Christian dhamma, and so on. In its own characteristics, Dharma meant the characteristics, the nature of a particular element. Dhamma in the language of those days was also called it, meaning the law of nature. For instance, the nature or characteristic of fire is to burn and burn whoever comes in contact with it. The nature or characteristic of ice is to be cool and cool whoever comes in contact with it.
DHARMA AS NATURE’S LAW
We also say that it is nature’s law that all beings face death, illness, and old age. The law of nature, in other words, was Dhamma. Let us examine what the nature of the mind is. Whatever has arisen at this moment in my mind: Greed, anger, animosity, jealousy, or arrogance for example. These are negativities that may arise from time to time, and as such have been called the nature of the mind, that is, the law, the Dhamma of the mind. The great researchers of the past – the Rishis, Sages, Saints, Gurus, Arahants, Buddhas searched long and hard to find what was Dhamma, or the nature of the mind.
AS BUDDHA’S TEACHING
How the world of experience works, the processes by which it works and is explained (especially as formulated in cattāri ariyasaccānī and paṭiccasamuppāda), and the possibility and way of transcending it, as understood by the Buddha and taught by him (so that knowledge and understanding of it might bring awakening, arhantship, to others)the (stages to) freedom from the world of experience, culminating in n behavior, conduct, the practice required to realize and understand the way the world of experience works; the way to arahatship a quality or element of behavior or practice according to the Buddha’s dhamma; a practice; an element of the teaching; a doctrine; appropriate and beneficial practice
the substance of the teaching of the Buddha; the teaching as collected in the canon. A natural law, custom, tradition; the essential nature, the way, of men or animals, the way things ought to be; the way one should act (depending on who one is).
Right, appropriate conduct; duty; what is right; law, justice good practice; good quality or characteristic or attainment, a quality or characteristic; any element of behavior or practice or attainment. One also learns that getting the mind or heart littered with defilements is not Dhamma. Also sees that awakening wholesome qualities like compassion, loving-kindness, and joy in others’ joy are Dhamma. And experiences serenity and peace upon generating such qualities. When one knows it at an experiential level the person is becoming true and pure. Nothing can alter this phenomenon. This is the universal law that governs all without exception; it does not differentiate between people, be they from any community.
If one forgets this universal truth and persists in putting undue attention on external rites and rituals, Various sects and communities have their own rites and rituals, their way of dressing, their life philosophy, and respective social customs which govern their lives. There is nothing wrong with that, But these social rituals and conventions are not true Dhamma and work of self-evolution and the process slows down, or indeed one moves further away from Dhamma.
.
One begins to understand this absolute truth. After repeatedly watching the phenomena, one also learns to watch this reality objectively. This means initially one observes the event or events that take place outside and sees those events as the cause of his or her greed anger, jealousy, etc. As she or he matures on the path, disengages from events and focuses attention on what happens within. Begins to see that in such situations he burns with agitation and unhappiness. Continues to watch within and understand this fundamental reality of Dhamma, That person’s nature and behavior start changing. Grows deeper into Dhamma. Though one needs to be aware of external reality, to observe within was rightly considered vital for one’s mental development; to watch the reactions that arise due to certain events is one of the most important aspects of consciousness. The day we can truly see this truth, is when we start to understand pure Dhamma. The day we recognize this universal aspect of Dhamma, that day humankind will make a leap in human evolution. when one probes deeper within then one may see the reality of how far one has moved away from Dhamma, from the wisdom and knowledge-generating defilements, growing agitated, harming oneself and others. Dhamma is, as said earlier, universal, and can be checked whether one is growing on the path; that is to see whether defilements are decreasing. Then whichever region, country, sect, or class one may belong to becomes immaterial once one understands the true and universal nature of Dhamma.
