Another part of this issue, at least amongst the Hindus, is the phrase “Sarva Dharma Sambhava,” which many people take to mean that all Dharmas or religions are the same, or are equal, or that they all are merely different paths that lead to the same goal. Thus, with this line of thought, any religion is as good as any other. When viewing the essence of religions, we may find this to be a fair assumption, with differences only in their outer superficialities. So, while using this form of logic, it should not matter if one is a Hindu, Muslim, Christian, Jew, etc. But this is also a mistranslation if we analyze the phrase carefully.

        We could say the same thing in regard to foods—that they are all the same. But are they really? Are they the same in every way? They are the same in that they are food, and the goal of food is to satisfy and nourish the body. So, are they all the same? Some food is Chinese, Italian, Mexican, French, Indian, etc. Plus, they are made using different ingredients, they come from different cultures, they have different tastes, and different effects on the body, and so on. There are specific variations which distinguish them in ways that make some people prefer certain foods over others. Thus, there is no way they are all exactly the same.

        So, when it comes to understanding the meaning of Dharma, we have to be aware of its Sanskrit definition. The root of the word dharma comes from dhri, which means to uphold or maintain. The Sanskrit says dharayati iti dharmaha, which translates as “dharma is that which upholds.” However, not only what is supported is Dharma, but that which does the supporting is also Dharma, dhriyate iti dharmaha. So, Dharma consists of both the force that sustains as well as what is sustained. It can also be said that there is the path of Dharma as well as its conclusion, the object of Dharma, or what we are seeking, meaning the ultimate goal of life. So, Dharma is the means or path as well as the goal.



        Dharma is also said to be the force which maintains the universe. Where there is Dharma there is harmony and balance individually, socially, and inter-galactically. Therefore, the path of Dharma brings about the harmony and contentment that is also another aspect of what we are seeking. In this way, we want harmony inwardly, in our own consciousness, but we also cannot have individual peace unless there is harmony or cooperation socially, amongst the masses. Without that, no one can have peace, unless you are completely outside the effects of society.

The practice of Dharma should be done not out of compulsion but out of love due to the perception of the Supreme in all living beings. With this motivation, Dharma can assist in preventing injury to others and treating each other respectfully. Dharma also means righteous conduct. This includes following social laws and proper moral activity and behavior. It encourages truthfulness of thought, word and deed. The point of which is to reach the goal of Dharma.

        Dharma also means truth. So, we follow the path of Dharma to free ourselves from illusion and reach the ultimate Truth, which is the topmost reality, the spiritual strata. The Absolute Truth means the final philosophical goal and end of all knowledge, or Vedanta, which is God, the Supreme Being. So, when we want to attain liberation from material existence, then it becomes much easier to follow the path of Dharma and overcome the temptations of the temporary material world. Then we can let go of the illusory objects that are, in fact, hurdles on the path to Truth and God, and happiness in general.

Furthermore, doing what should not be done is called vidharma, which is a type of adharma or nondharmic activity. The conclusion, therefore, is that if we want happiness and peace we must learn how to live according to the path of Dharma. So, where there is no Dharma, there is disharmony and a state of being that is out of balance. And socially it means that without Dharma, there is a lack of cooperation, along with escalating quarrel and fighting. When we act against the law of Dharma, we disrupt the very harmony and cooperation that we want. In other words, we create a life for ourselves in which there is stress, confusion, discontent, and frustration, and even war. And when we feel this way, that becomes our contribution to the general social condition. It is the exact opposite of what we wish to attain. Thus, to live a life outside of Dharma means to work against ourselves. Therefore, we can conclude that if each and every religion really had Dharma as the basis of its teachings, and helped spread Dharma, there would be no conflict. But as we can plainly see, this is not the case.

        With this analysis in mind, there are a few questions we should ask. For example:

1.  How many religions really offer true Dharma to its followers?
   

2.  How many really uphold the principle of Dharma within its teachings?
   

3.  How many truly offer mutual respect for others, even those who are outside their own religion?
   

4.  How many actually teach the ways to provide balance and harmony throughout society, rather than dividing people into false classifications, such as those who are “saved” and those who are hell-bound, kafirs, infidels, disbelievers, etc?
   

5.  How many so-called religions actually spread adharma or nondharmic activities, such as the needless killing of useful animals like cows and bulls, or the Brahman class of society who help preserve the Dharmic traditions, or who try to unnecessarily criticize other religions in their attempt to gain converts?
   
   
   
        This makes it more obvious that not all religions promote Dharma, nor live up to the saying of  “Sarva Dharma Sambhava.” And understanding this should cut down on the confusion that makes some people think that all religions are the same, or are equal.
   
   
   
        What this phrase actually refers to are the other sects within the Vedic fold. Sanatana-dharma or the Vedic path has various schools of Vedanta; including Vaishnavism, Saivism, Saktism, etc. It has various creeds, and the Vedic path accommodates all types of men. This is the glory and liberality of the Dharmic process which provides spiritual guidance for all. Thus, no one is considered a non-believer or hell-bound when they are only taking up different levels of their spiritual quest through some aspect of the Vedic teachings. Therefore, Dharma means an inclusive spiritual process, not an exclusive system which considers only certain people being eligible to participate, or that only those who follow the dogma of a certain religion are eligible for heaven or the promised land. Therefore, Dharma in the phrase of “Sarva Dharma Sambhava” really means the different schools of thought, lineages, or paramparas within the Vedic fold, those that actually know and contain the principles of true Dharma. It does not mean that every religion throughout the world is the same or propagates true Dharma or deep spirituality. This is something we need to clearly understand.
   
   
   
        A religion may indeed have some level of Dharma in it, and similarities they all should share, as we have previously analyzed. But you may have to cut through so many layers of externals before you reach it. These layers may include forms of politics, prejudice toward outsiders or “nonbelievers” of other religions, or ethnic superiority, or the feeling that they are the only true followers of the only true faith, the only ones who are really saved or who understand the teachings given by God at the exclusion of everyone else, and so on. Somewhere in all that there may be some genuine Dharma, but by the time you reach it, and many never do, there may already be too many corruptions or perversions in the teachings to see the core of what it was meant to be, unless you have been educated in a system that allows you to know and recognize genuine spirituality beforehand, which also is rarely the case. Thus, the differences between religions can be glaringly obvious, and are what many people cling to, and are held more firmly than some people would care to admit.
   
   
   
        Furthermore, if a religion has too much rajo-guna or tamo-guna, meaning too much of the mode of passion and ignorance in it, then it keeps a person bound to that level of consciousness, imprisoned by the dictates of a mere belief system or a rigid dogma rather than a spiritual process that can bring a person to the ultimate freedom of spiritual self-realization. This is the danger. In this case, such a religion certainly cannot bring one to the level of sattva-guna or to the mode of goodness from which one can progress to the level of sudha-sattva, or the quality of pure goodness of the spiritual dimension. It is no longer a process for reaching total freedom up to and including moksha, or liberation from all material existence, but instead keeps one bound to the realm of samsara, repeated births and deaths in the material creation regardless of how pious that person may be.