Brāhmaṇas should execute their regulative duties in worshiping Lord Viṣṇu. Those who are advanced in knowledge of religious principles must avoid five kinds of irreligion, known as vidharma, para-dharma, dharmābhāsa, upadharma and chala-dharma. One must act according to the religious principles that suit his constitutional position; it is not that everyone must adhere to the same type of religion. A general principle is that a poor man should not unnecessarily endeavor for economic development. One who refrains from such endeavors but who engages in devotional service is most auspicious.
One who is not satisfied with the mind must fall to degradation. One must conquer lusty desires, anger, greed, fear, lamentation, illusion, fright, unnecessary talks on material subjects, violence, the four miseries of material existence, and the three material qualities. That is the objective of human life. One who has no faith in the spiritual master, who is identical with Śrī Kṛṣṇa, cannot get any benefit from reading śāstra. One should never consider the spiritual master an ordinary human being, even though the members of the spiritual master's family may think of him as such. Meditation and other processes of austerity are useful only if they help in advancement toward Kṛṣṇa consciousness; otherwise, they are simply a waste of time and labor. For those who are not devotees, such meditation and austerity cause falldown.
( Srimad Bhagavatam----7:15--summary).

There are five branches of irreligion, appropriately known as irreligion (vidharma), religious principles for which one is unfit (para-dharma), pretentious religion (ābhāsa), analogical religion (upadharma) and cheating religion (chala-dharma). One who is aware of real religious life must abandon these five as irreligious.
Any religious principles opposed to the principle of surrendering to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, are to be considered religious principles of irregularity or cheating, and one who is actually interested in religion must give them up. One should simply follow the instructions of Kṛṣṇa and surrender unto Him. To do this, of course, one needs very good intelligence, which may be awakened after many, many births through good association with devotees and the practice of Kṛṣṇa consciousness. Everything but the principle of religion recommended by Kṛṣṇa-sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (B.G.18:66)—should be given up as irreligion.
( Srimad Bhagavatam----7:15:12----translation and purport).

Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para-dharma. A new type of religion created by one who is falsely proud and who opposes the principles of the Vedas is called upadharma. And interpretation by one's jugglery of words is called chala-dharma.
To create a new type of dharma has become fashionable in this age. So-called svāmīs and yogīs support that one may follow any type of religious system, according to one's own choice, because all systems are ultimately the same. In Śrīmad-Bhāgavatam, however, such fashionable ideas are called vidharma because they go against one's own religious system. The real religious system is described by the Supreme Personality of Godhead: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (B.G.18:66). The real religious system is that of surrender to the lotus feet of the Lord. In the Sixth Canto of Śrīmad-Bhāgavatam, in connection with Ajāmila's deliverance, Yamarāja says, dharmaṁ tu sākṣād bhagavat-praṇītam: (S.B.6:3:19) real religion is that which is given by the Supreme Personality of Godhead, just as real law is that which is given by the government. No one can manufacture actual law at home, nor can one manufacture actual religion. Elsewhere it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (S.B.1:2:6) the real religious system is that which leads one to become a devotee of the Supreme Lord. Therefore, anything opposed to this religious system of progressive Kṛṣṇa consciousness is called vidharma, para-dharma, upadharma or chala-dharma. Misinterpretation of Bhagavad-gītā is chala-dharma. When Kṛṣṇa directly says something and some rascal interprets it to mean something different, this is chala-dharma—a religious system of cheating—or śabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.
( Srimad Bhagavatam----7:15:13----translation and purport).