Within the Śākta vision, dharma is understood as an expression of the Divine Mother’s own power, the śakti that manifests, sustains, and dissolves the cosmos. Moral and cosmic order are not separate from Her; they are modes of Her presence and activity. To live in accordance with dharma, therefore, is to live in conscious harmony with Her will and the law that She embodies. Dharma becomes the way the Mother protects, nurtures, and maintains balance in the universe, and righteous living is a form of participation in that protective power.

Because the world is regarded as the body and field of the Goddess, worldly and spiritual duties are not opposed but integrated. Social, familial, and ethical responsibilities gain a sacred character when performed as service to Her, and devotional practices such as worship, mantra, meditation, and ritual are likewise seen as dharmic expressions. In this perspective, the highest form of dharma is loving devotion to the Mother and the recognition that all power and life arise from Her. Aligning thought, word, and deed with Her śakti—through compassion, non-harm, truthfulness, and self-restraint—constitutes a life in tune with Her order.

At the same time, Śākta traditions often emphasize that dharma is dynamic and responsive rather than merely rigid and rule-bound. The Mother’s compassion can be understood as standing above narrow or inflexible social codes, and devotion to Her may be valued more highly than strict adherence to conventional status-based obligations. Her grace is portrayed as available to all sincere devotees, regardless of social position, so that personal surrender and inner alignment with Her become more decisive than external markers. In this way, dharma is both inclusive and empowering, drawing all who turn to Her into the sphere of Her protection.

On the inner, yogic plane, dharma also takes the form of cooperating with the awakening of kuṇḍalinī-śakti, the Goddess present within the body. Practices that purify and steady the mind and body support this inward movement and are regarded as part of one’s spiritual duty. In non-dual Śākta teachings, the highest dharma is the direct realization that the true Self is not separate from the Goddess who is the ultimate reality. When such knowledge dawns, ordinary distinctions of dharma and adharma are transcended in the recognition of the one consciousness that appears as all, even as outer conduct continues to reflect devotion to Her sustaining order.