The term “Dharma” is so complex, and has so many aspects embedded in it, that there is no one word in English that can capture its complete sense and meaning. Even when the word is utilized however, most focus on one or two aspects and do not take the others into serious account. This has led to traditional translations such as “ethics” , “justice”, “right conduct”, “morality”, “appropriate mode of life” or “religious principles” that each do not do properly define the term.
Sri Aurobindo, in order to aid us in understanding the deeper sense of the Avatar’s mission, has taken pains to describe the concept of Dharma at some length: “in its fullest, deepest and largest conception, as the inner and the outer law by which the divine Will and Wisdom work out the spiritual evolution of mankind and its circumstances and results in the life of the race.” And further, “In its primary sense it means a fundamental law of our nature which secretly conditions all our activities, and in this sense each being, type, species, individual, group has its own Dharma. Secondly, there is the divine nature which has to develop and manifest in us, and in this sense Dharma is the law of the inner workings by which that rows in our being. Thirdly, there is the law by which we govern our outgoing thought and action and our relations with each other so as to help best both our own growth and that of the human race towards the divine ideal.”
“…it is the whole government of all the relations of man with other beings, with Nature, with God, considered from the point of view of a divine principle working itself out in forms and laws of action, forms of the inner and the outer life, orderings of relations of every kind in the world. Dharma is both that which we hold to and that which holds together our inner and outer activities.”
Sri Aurobindo, Essays on the Gita, First Series, Chapter 17, The Divine Birth and Divine Works, pp. 162-163