In the New Testament, the word righteousness, a translation for the Greek word dikaiosunē, is used in the sense of 'being righteous before others' (e.g. Matthew 5:20) or 'being righteous before God' (e.g. Romans 1:17). William Lane Craig argues that we should think of God as the "paradigm, the locus, the source of all moral value and standards". In Matthew's account of the Baptism of Jesus, Jesus tells the prophet "it is fitting for us to fulfill all righteousness" as Jesus requests that John perform the rite for him. The Sermon on the Mount contains the memorable commandment "Seek ye first the kingdom of God and His righteousness".

A secondary meaning of the Greek word is 'justice', which is used to render it in a few places by a few Bible translations, e.g. in Matthew 6:33 in the New English Bible.

Jesus asserts the importance of righteousness by saying in Matthew 5:20, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven".

However, Paul the Apostle speaks of two ways, at least in theory, to achieve righteousness: through the Law of Moses (or Torah), and through faith in the atonement made possible through the death and resurrection of Jesus Christ (Romans 10:3–13). However he repeatedly emphasizes that faith is the effective way. For example, just a few verses earlier, he states the Jews did not attain the law of righteousness because they sought it not by faith, but by works. The New Testament speaks of a salvation founded on God's righteousness, as exemplified throughout the history of salvation narrated in the Old Testament (Romans 9–11). Paul writes to the Romans that righteousness comes by faith: "... a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith'" (Romans 1:17).

In 2 Corinthians 9:9 the New Revised Standard Version has a footnote that the original word has the meaning of 'benevolence', and the Messianic Jewish commentary of David Stern affirms the Jewish practice of 'doing tzedakah' as a charity, in referring to the Matthew 6:33 and 2 Corinthians 9:9 passages.

James 2:14–26 speaks of the relationship between works of righteousness and faith, saying that "faith without works is dead". Righteous acts according to James include works of charity (James 2:15–16) as well as avoiding sins against the Law of Moses (James 2:11–12).

2 Peter 2:7–8 describes Lot as a righteous man.
In the Eastern Orthodox Church, "Righteous" is a type of saint who is regarded as a holy person under the Old Covenant (Old Testament Israel). The word is also sometimes used for married saints of the New Covenant (the Church). According to Orthodox theology, the Righteous saints of the Old Covenant were not able to enter into heaven until after the death of Jesus on the cross (Hebrews 11:40), but had to await salvation in the Bosom of Abraham (see: Harrowing of Hell).
Righteousness is mentioned several times in the Quran. The Quran says that a life of righteousness is the only way to go to Heaven.

Read more on Wikipedia

Yi, (Chinese: 義; simplified Chinese: 义; traditional Chinese: 義; pinyin: yì; Jyutping: Ji6; Zhuyin Fuhao: ㄧˋ), literally "justice, or justness, righteousness or rightness, meaning", is an important concept in Confucianism. It involves a moral disposition for the good in life, with the sustainable intuition, purpose, and sensibility to do good competently with no expectation of reward.

Yi resonates with Confucian philosophy's orientation towards the cultivation of reverence or benevolence (ren) and skillful practice (li).

Yi represents moral acumen that goes beyond simple rule-following, as it is based on empathy, it involves a balanced understanding of a situation, and it incorporates the "creative insights" and grounding necessary to apply virtues through deduction (Yin and Yang) and reason "with no loss of purpose and direction for the total good of fidelity. Yi represents this ideal of totality as well as a decision-generating ability to apply a virtue properly and appropriately in a situation."

In application, yi is a "complex principle" that includes:
199 skill in crafting actions which have moral fitness according to a given concrete situation
299 the wise recognition of such fitness
399 the intrinsic satisfaction that comes from that recognition.

There might not be a single-word translation for dharma in English, but it can be translated as righteousness, religion, faith, duty, law, and virtue. Connotations of dharma include rightness, good, natural, morality, righteousness, and virtue. In common parlance, dharma means "right way of living" and "path of rightness". It encompasses ideas such as duty, rights, character, vocation, religion, customs and all behavior considered appropriate, correct or "morally upright". It is explained as a law of righteousness and equated to satya (truth): "...when a man speaks the Truth, they say, 'He speaks the Dharma'; and if he speaks Dharma, they say, 'He speaks the Truth!' For both are one"

The importance of dharma to Indian sentiments is illustrated by the government of India's decision in 1947 to include the Ashoka Chakra, a depiction of the dharmachakra ( the "wheel of dharma"), as the central motif on its flag.
In Hindu philosophy and religion, major emphasis is placed on individual practical morality. In the Sanskrit epics, this concern is omnipresent. Including duties, rights, laws, conduct, virtues, and "right way of living". The Sanskrit epics contain themes and examples where right prevails over wrong, good over evil.

In an inscription attributed to the Indian Emperor Ashoka from the year 258 BCE, in Sanskrit, Aramaic, and Greek text, appears a Greek rendering for the Sanskrit word dharma: the word eusebeia This suggests dharma was a central concept in India at that time, and meant not only religious ideas, but ideas of right, of good, and of one's duty.

The Ramayana is one of the two great Indian epics. It tells about life in India around 1000 BCE and offers models in dharma. The hero, Rama, lived his whole life by the rules of dharma; this is why he is considered heroic. When Rama was a young boy, he was the perfect son. Later he was an ideal husband to his faithful wife, Sita, and a responsible ruler of Aydohya. Each episode of Ramayana presents life situations and ethical questions in symbolic terms. The situation is debated by the characters, and finally right prevails over wrong, good over evil. For this reason, in Hindu Epics, the good, morally upright, law-abiding king is referred to as dharmaraja.

In Mahabharata, the other major Indian epic, similarly, dharma is central, and it is presented with symbolism and metaphors. Near the end of the epic, the god Yama, referred to as dharma in the text, is portrayed as taking the form of a dog to test the compassion of Yudhishthira, who is told he may not enter paradise with such an animal, but who refuses to abandon his companion, for which decision he is then praised by dharma. The value and appeal of the Mahabharata is not as much in its complex and rushed presentation of metaphysics in the 12th book, claims Daniel H.H. Ingalls, because Indian metaphysics is more eloquently presented in other Sanskrit scriptures. The appeal of Mahabharata, like Ramayana, is in its presentation of a series of moral problems and life situations, to which there are usually three answers given, according to Ingalls: one answer is of Bhima, which is the answer of brute force, an individual angle representing materialism, egoism, and self; the second answer is of Yudhishthira, which is always an appeal to piety and gods, of social virtue and of tradition; the third answer is of introspective Arjuna, which falls between the two extremes, and who, claims Ingalls, symbolically reveals …

Read more on Wikipedia