A spiritual term arose from Vedic philosophy and was embraced through the history of the Hindu religion through the astika (orthodox) and nastika (heterdox) sects. Politically used, it became broadly and ambiguously defined. This Sanskrit word "dharma" comes from the root "dhr" meaning "to hold".

The early Vedic meaning of dharma was the cosmic order, or that which upholds the cosmos. It was also interwoven, through connections to the Vedic ritual, to the societal order. One could consider dharma to be "the law". Later schools of thought used the term to mean the ultimate reality and highest truth, which were equal to another meaning of the term, the teachings of the founders of these schools. It is thought that the root "dhr", since Sanksrit is definitely an early Indo-European language, could have led to words such as Deus, Zeus, Jupiter, Tao, and many More Help, all which point to that which upholds and sustains the universe physically, socially, and morally.

Dharma was a term which could be embraced and utilized by any group to further it's own ideas or agenda. This is precisely what occurred between the brahmins (priests) and the samnyasins (renouncers). Brahmins had taught that one should follow the prescribed social order to reify the power of the gods, which metaphorically allude to differing facets of reality and also the cosmos. Following this established pattern of living, according to the class one is born into, guarantees that each person within society, thereby society as a whole, performs their personal karma. If this social order is upheld, then it's alignment with the dharma. The motivation for the people to surrender to this system was the hope of a greater rebirth within samsara, the cycle of death and rebirth.

With the emergence of the cosmic and spiritual speculation of the Upanisads came a new emphasis on samsara and an escape from it, moksa. The definition of karma shifted, with less emphasis on the Vedic ritual, and more on the causal area of the phrase. The whole cosmology was now understood through the ascetics being an allegory for the internal conditions of the human mind. Dharma obtained a transcendental aspect, karma binds one to samsara, and liberation is no longer a better rebirth within samsara, but a total freedom from it. Karmic action lost its importance as moksa became the goal. Jnana, or familiarity with oneself as the highest truth, will be the key to liberation. This is realized by yoga, a withdrawal of the senses and also a cessation of the turning of the mind. The most conducive atmosphere to accomplish this is away from society. These new definitions contradict the ideas of the brahmins and deem much of their special status as unnecessary. An attempt to reemphasize the significance of a social obligation and moral duty can be found in the Ramayana.

The Ramayana tells an epic tale of an incarnation of Visnu, Rama, as he works throughout the consequences of following proper dharma while following his own purusarthas (goals of life), which ultimately lead to a greater good for all. The brahmins look to explicate exactly why one should follow dharma before artha (things of personal value) and kama (sensual pleasures). However the reason might be beyond intellectual grasping, the greatest good arises by following dharma. The following is one episode of the Ramayana which displays this reasoning.

The King of Ayodhya, Dasaratha, wishes to elevate Rama, the son of his first wife, to kingship. But his third wife, Kaikeyi, uses this period to obtain two promises offered to her by Dasaratha after she once saved him on the battlefield. She decides these promised boons to be that her son Bharata be named king rather than Rama, and that Rama is exiled to the wilderness for fourteen years, knowing that Bharata would refuse kingship if Rama was present.

Here the dilemma arises. Dharmically Dasaratha must hold true to the promises he offered Kaikeyi, his favorite wife. His purusartha, goals of life, are to follow his dharma, seek and protect his personal properties, and fulfill sensual desires. Dharma is shown to be most critical as he chooses to exile Rama and name Bharata as king. Although he would have rather followed the social custom of primogeniture, naming his first-born son king, he did not. He chose to follow proper dharma, which held him obligated to be loyal to his oaths, and maintained his family structure, which is a model for his citizens and part of his kingly dharma. In the end, many events occur which lead to Rama finding a worthy wife, solving many injustices, ridding the world of the asuras (demi-god demons), and becoming king anyways.

This polemical writing seeks to assure people that the delaying of their own gratifications is infinitely more rewarding when dharma is at risk. For individuals of the Vedic society, this implies even their own release from samsara should be delayed so that you can uphold the cosmic, social, and moral order, which eventually results in a world more conducive to attaining moksa for everybody. It attempts to remove the urgency of seeking liberation, thus convincing people to remain within society and their castes and perform their duties for the highest good of society and the cosmos. This keeps power in the hands of the brahmins, the highest and most privileged caste.