most cases dharamshalas now have set
rates for lodging, but they are always
cheaper than hotels since the ameni-
ties tend to be less. There is also a
marked difference in their general
atmosphere and clientele. Most
dharamshalas still strive to promote
and maintain a wholesome religious
atmosphere: by having a temple in the
building; by holding worship in the
morning, evening, and on special occa-
sions; and by sponsoring scriptural
readings, lectures, and other religious
activities. These activities help to create
a religious community, and those who
are seeking this during their journey
will strive to stay in such places.
Dharana
(“concentration”) In the ashtanga yoga
(system of religious discipline) first cod-
ified by the philosopher Patanjali, dha-
rana is the sixth of the eight elements of
yoga practice. Along with dhyanaand
samadhi, dharana is one of the three
parts known as the “inner discipline”
(samyama), the culmination of yogic
training. Dharana is described as stead-
fastness of mind. It is the ability to focus
on any object, whether a part of the
body or an external object, and to keep
the mind steadily focused there. This is
training for one’s mind and one’s aware-
ness and is an essential prerequisite for
focused meditation.
Dharma
One of the four purusharthas, or aims
of life, the others being artha(wealth,
power, and prosperity), kama(desire),
and moksha(liberation). The concept of
dharma is so fundamental to Hindu
culture that it cannot be adequately
translated by any single English word—
possible translations are “religious law,”
“religious duty,” “duty,” “religion,” “law,”
or “social order.” The root meaning for
the word dharma comes from a verb
meaning “to support” or “to uphold.”
Dharma is thus that which supports or
upholds society, which shows why all
the aforementioned translations could
make sense in context. Dharma pro-
vides the overall regulatory framework
for life in the world and gives a sense of
ultimate purpose to keep one’s life in
balance. Although Hindu culture sanc-
tions the pursuit of both power (artha)
and pleasure (kama), it is always
assumed that both of these will be regu-
lated by an underlying commitment to
dharma, to keep one’s life integrated and
balanced.
The dharma literature, primarily the
Dharma Sutras(aphorisms on religious
duty) and Dharma Shastras (treatises
on religious duty), was largely con-
cerned with laying down guidelines for
an organized and orderly society, and
these guidelines take into account many
possible factors. Although these texts
spoke of an eternal (sanatana) dharma,
and of certain common duties (sadha-
rana dharma) incumbent on all human
beings, the most important thing for any
person was one’s personal dharma
(svadharma). One’s svadharma provided
a well-defined social status and role,
based on one’s social status (varna),
stage of life(ashrama), and gender (theDharmaKama, the god of desire. He is one of many gods
who carry a dhanus, or bow. The five different
arrows in Kama’s arsenal each produce a different
emotion in the people they strike.