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The Spiritual Paradigm_3

Concept of in Spiritual Paradigm Dr. P. Subbanna Bhat

‘ धरम सरव परतिषठििरम I’ “Everything rests on Dharma.”

---[ Krishna Yajurveda, Mahanarayana Upanishad, 79-7]

Etymology: ‘Dharma ’ is derived from the Samskrit root

– which means ‘to uphold’, ‘to support’, ‘to sustain’.

3.1 Introduction

‘Dharma’ – is as old as the Vedas. Dharma is the theme of our scriptures – the core of our

value system (See Appendix). The great ‘Brihadaranyaka Upanishad’ , of ‘Shukla Yajurveda’, says that

‘Dharma’ is that principle which aims at the ‘Highest Good’ (for all beings):

. . . िि शरयोरप अतयसजि धरम ; िदिि कषतरसय कषतरस यधररमम ; िरमाि धरमामि पररम नाषि ; अथो अबलीयान बलीयामसरमाशसि धरमण

यथा राजञरवरम ; यो रव स धरमम सतय रव िि . . .

“God created Dharma out of the ‘highest good’ for all Creation;

That which reigns supreme over the Rulers – is this Dharma;

Nothing is above Dharma; Dharma empowers the weak against the strong –

such as the king Dharma is verily the Satya . . .”

----[Brihadaranyaka Upanishad, 1-4.14]

The above view is endorsed by Maha Narayana Upanishad of the ‘ Krishna Yajurveda’ thus:

धरमो वरवशरवय जगि परतिठिा I लोक धररममठिारम परजाउपसपमषति I धरमण पाप अपनदषति I

धरम सरव परतिषठििरम I िरमाि धरम पररम रवदषति II

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;

Dharma is at the base of all things in the world.

People respect those who adhere to Dharma.

Dharma insulates (man) against sinful thoughts.

Everything rests on the foundation of Dharma.

Therefore Dharma reigns supreme.

----[Maha Narayana Upanishad, 79-7]

The above definition is abstract, and is open for interpretation as to what is the ‘Highest good’

for all beings. Indeed the ‘good’ and the ‘evil’ – as the ‘right’ and the ‘wrong’ – verdict tends to be

subjective, and depends upon the Value system of the society. (That which aids the ‘purpose of life’ is

‘good’, and that which tends to deviate us from that path is ‘bad’.) The Value system in turn, depends

upon the ruling Paradigm that defines the meaning and purpose of life. Thus Dharma – which is at

the core of Indian Value system, can be defined only against the backdrop of the Spiritual Paradigm.

Over a long period of history the word ‘Dharma’ acquired several interpretations – based on the

subjective viewpoint of the interpreter. The abstract definition, when contextualized (translated to

specific contexts ), may face problems of Value conflicts. Since no two contexts and no two individuals

are identical, the ‘interpretation’ of Dharma, is always specific to the context. As per the definition of

Dharma quoted above, Dharma defies dogmatic interpretations. It is not a set of customs or tradition;

nor rigid dogma. (As Swami Vivekananda asserted : “the goal is to manifest this Divinity within, . . .

doctrines, or dogmas, or rituals, or books, or temples, or forms are but secondary details”.) This is one

of the fundamental differentiator between Dharma and the Semitic religions.

It is true that Dharma is often equated with customs and tradition, but such simplistic

approach, makes the society stiff, and lose its dynamism. In Indian tradition, the main role of Reformers

and the Smritikaras (Yajnavalka Smriti, Devala Smriti, Manu Smriti etc) was to reinterpret Dharma to the

changing society. [Ref: ‘Eternal Values for a Changing Society’ by Swami Raganathananda, RK Mission].

Even so, the concept of Dharma has been central to life in India – it has been a dominant theme of its

philosophy, mythology, history, politics, literature etc. The epics of Ramayana and Mahabharata are

centered around the concept and interpretation of Dharma. The names we fondly remember from our

history –such as Sri Rama , Sri Krishna, Harishchandra, Bhishma, Yudhishtira, Budhha etc. – have

remained intact in our psyche, pervading our arts, music and literature – have been associated with

Dharma. So much so, the word ‘Dharma’ – and several of its associates such as ‘Shraddha’, ‘Karma’,

‘Yoga’, ‘Moksha’, etc. – have acquired the status of proper nouns – adopted by the other Indian

languages and dialects as they are.

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Sri Aurobindo, identifies the concept of Dharma as one of the ‘three distinct and peculiar

contributions to ethical thought’, which India offers to mankind. [The other two are : Concept of ‘Avatar’

(descent of the Divine), and the Concept of ‘Deva and Asura’ ]. All these concepts derive their meaning

from the Spiritual paradigm.

3.2 (That which sustains is Dharma)

The epic Mahabharata is centered around the concept of ‘Dharma’ ; throughout the epic, and

even at the central episode of Kurukshetra war, Krishna elucidates this point at several times. Apart

from the Bhagavadgita, on a very special context during the Karnaparva, Krishna elucidates its meaning

to Arjuna, thus :

धारणाि धरम इतयाह धरमो धारयति परजा I

“Dharma is that (principle) which sustains people (Society, Creation)”

----[Mahabharata, Karnaparva, 12: 72: 58]

Evidently, Krishna’s definition – of ‘sustenance’ of Society being the purpose of Dharma – is still abstract; as it gives scope for interpretation, as to what is the meaning of ‘sustenance’ of the society. In the above context, Krishna elucidates that the Values such as Satya, Ahimsa etc. become part of Dharma only if they fulfil the implicit purpose of ‘sustaining’ the society.

The Bhagavdgita [IX-9-10 ] indicates that Prakriti ( the manifested Brahman ) runs the whole Creation, as per the Law (of Nature) – while God remains in the background. God may intervene in the affairs of Creation – if and when He choses, either as a response to the prayer of a devotee, or on His own volition, as an (Descent of the Divine into the Creation). The Spiritual paradigm accepts intervention of God in the affairs of the world as normal, and natural.

उदासीतरवदासीन असकि िष करममस I 𝑈

“All these karma (of Creation) do not bind me as I sit without attachment” ---[Bhagavad Gita, IX- 9]

रमयाधयकषण परकति सयि सचराचर I 𝑀 𝑃 𝑐 𝑐

“Under my stewardship, Prakriti runs the affairs (of Creation)”

---[Bhagavad Gita, IX-10]

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यदा यदाहह धरमम य गलातनरमरवति रारि I अभयतथानरम धरमम य िदातरमानरम सजामयहरम II 𝐵

“Whenever society (is bereft of Dharma) degenerates, I take it upon myself to set it right” ---[Bhagavad Gita, IV-7]

धरमम सथापनाथामय सररवाररम यग यग I

“From time to time, I descend on Creation to establish Dharma”

---[Bhagavad Gita, IV- 8]

Thus, Dharma is that which brings good to all beings; and that which sustains the society and

creation by creating an environ where people can pursue their goals – of achieving their ‘purpose of

life’ in harmony and peace with the rest of the society !

What are the ‘goals’ people are expected to pursue? It is progress (development) of course –

but not confined to the spiritual growth. Indian Scriptures define growth as two fold: Material growth

as well as Spiritual (internal ) progress. The Vedas classify learning into two categories : Para Vidya and

Apara Vidya [Mundaka Upanishad, 1.1.4-6]. The knowledge of Brahman is known as Para Vidya (higher

learning) ; whereas, the knowledge acquired through senses, and developed through intellect –

including the four Vedas, phonetics, grammar, etymology , all forms of arts, sciences – are classified as

Apara Vidya. However, all forms of learning – both higher and lower forms – aid the inner growth of

the student. The Vaisheshika Sutra, one of the early (Vedic) philosophical treatise, of sage

begins with the definition of Dharma as that (principle) which ensures and accomplishes –

and – thus:

अथािो धरम वयाखयायारम I यिोभयदय तन शरयस रसवधर स धरमम II

| |

“Now, therefore, we shall explain the meaning of Dharma

“Dharma is that which accomplishes both ‘Abhyudaya’ (Material prosperity) and ‘Nishreyas’ (Spiritual growth)”

---[Kanaada , Vaisheshika Uutra , I -1-1,2]

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3.3 Deva and Asura

Thus the ideal condition is when people are able to pursue their goals without hindrance,

disturbance or conflict. Indian thought conceptualized such a condition in the first of the four Yugas

(Satya Yuga), when people are able to fend themselves using Dharma (in the light of Dharma):

न राजय न च राजासीि न दणडयो न च दाषणडिक I धरमणरव परजा सरव रकषषति रम परपररम II

𝑐 𝑐

“[There was] no kingdom, nor king; no criminals, nor police.

People used to defend themselves through the instrument of Dharma” (Social interactions are regulated by Dharma)

----[ Mahabharata, Shantiparva, 12: 58: 14]

However, the ideal condition of the society, is unlikely to last long. It would face challenges from

within. It is in the nature of things, that man is prone to pressures from both ‘divine’ and ‘asuric’

tendencies. The war between the good and evil is an eternal war – an eternal problem which mankind

has to cope with. As Sant Tukaram said: ‘Life is forever a battle – of the higher Self with the lower Self –

of the good and the evil – waged in the heart of each’.

The Bhagavadgita delineates the two types of contrary tendencies (sampadas) in human nature,

that cause this battle in the heart of humankind :

अरय सतरव सशधधजञामनयोग वयरवषथति I दान दरमशच यजञशच रवाधयायिप आजमरवरम II अहहसा सतयरमकरोध तयाग शाषतिरपशनरम I

𝑐 𝑐

“These are the divine qualities: Fearlessness, inner hygiene, spiritual quest, charity, restraint, ‘yajna’, self study, ‘tapas’, candor (frankness), non-violence, truthfulness,

conquest of anger, selflessness, quiescence of mind, conquest of greed etc.”

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धबो दपोअतिरमानशच करोध पारठयरमरवाच I अजञान चावपजािय पाथम सपदरमासरीरम II

𝑐 𝑐

𝑐

“These are the ‘Asuri’ qualities: Facade, arrogance, excessive egotism, anger, harshness, ignorance, etc.”

---[Bhagavad Gita, XVI: 1– 4]

Torn between the two – uphill spiritual aspirations and downhill temporal pulls. The spiritual

aspirations demand restraint of senses and persistent effort ( ); whereas, to slip into a false

ego, and yield to the baser instincts is ‘natural’. Thus man can easily slip downhill under the sway of

baser instincts; and may emerge as a threat to the ‘order’ in the society. Thus it is natural that the

society at any time consists of people of all colors of the rainbow. At the two extreme ends sit the Deva

and Asura, one with his ‘luminous self-knowledge’ (divinity), and the other with ‘extreme egotism’.

Indian mythology is replete with examples of – – conflict between the Deva and

Asura. Prahlada sits at one end of the rainbow, while his father Hiranya Kashyapu is at the other

extreme. Hiranya Kashyapu is a typical Asura (extreme egotist) – presiding over the polity, demanding

that all should stop worshipping Vishnu – the godhead pervading the Universe – and instead,

surrender and worship his (Hiranya Kashyapu’s) own self. The Asura, is confused; he mistakes the Crust

(ego) for the Core (Self). The Asura, if powerful, would impose his will and subjugate the society to his

dictates. Sri Aurobindo identifies that this conceptual clarity – recognition of the problem – as a high

point of Indian thought:

“The sharp distinction between Deva and Asura is one of the three distinct

and peculiar contributions to ethical thought which India has to offer . . .The

legend of Indra and Virochana is one of its fundamental legends. Both of them

came to Brihaspati to know from him of God; he told them to go home and look in

the mirror. Virochana saw himself there and concluding that he was God, asked

no farther. . . But Indra was not satisfied; feeling that there must be some mistake,

he returned to Brihaspati and received from him the true God-knowledge, which

taught him that he was God only because all things were God, since nothing

existed but One . . .”

---- [Sri Aurobindo, “Vyasa and Valmiki”, pp. 55-56]

Like everything else, the Asuric domination too will end some day; nobody can violate and

sustain against the Cosmic Law for long. Says Sri Aurobindo:

“. . . The Asura therefore is he who is profoundly conscious of his own separate

individuality and yet would impose it on the world as the sole individuality; he is

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thus blown along the hurricane of his desires and ambitions until he stumbles and

is broken, in the great phrase of Aeschylus, against the throne of Eternal law . . .

The deva, on the contrary, stands firm on the luminous heaven of self-knowledge,

his actions flow not inward towards himself, but outward towards the world. . . .

The distinction that Indra draws is not between altruism and egoism but between

disinterestedness and desire. . .”

---- [Sri Aurobindo, “Vyasa and Valmiki”, pp. 55-56]

3.4 Concept of State

Normal human beings are subject to both kinds of pulls; it is in the nature of things, that felons

and criminals emerge and undermine the society from within. To ward of this problem, the society

creates the instrument of (State) – to protect itself (the citizens) and conduct its affairs in

peace. The State has a mandate, and is empowered to use the (power of the State) judiciously,

to establish Dharma (order) in the society. In the Mahabharata, Bhishma explains this to Yudhishtira :

दणडिन सहहि हयषा लोकरकषण काररका I तनगरहानगरहरिा लोकानचररठयति II

𝑐

‘Danda’ is to be used for the welfare and protection of the people;

it is the duty of the king to protect the good and chastise the wicked.

----[ Mahabharata, Shantiparva, 12: 58: 80]

[http://sanskritdocuments.org/mirrors/mahabharata/mbhK/mahabharata-k-12-itx.html]

The State may assume many forms; India had monarchical system in the past, where the Ruler

was advised by a team of ministers. The king who is at the center of this system is charged with the

onus of exercising the judiciously – in accordance with the dictates of

A pearl of wisdom [ attributed to Kautilya, author of ‘Arthashastra’, 3rd Century BC ] reflects the traditional Indian view on the five primary responsibilities of a king :

दठटय दणडि सजनय पजा तयायन कोशय च सपररववधर I अपकषपािोतिमष राठर रकषा पञचरव यजञ कधथि नपाणारम II

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𝑐

𝑐

“Chastise the wicked, protect the good, build the treasury through righteous means;

impartial dispensation of justice, defend the borders – are the fivefold duties of the king”.

---- [ Annonymous ]

Note that the duties defined for the king, in essence, are not very different from that of a

modern democratic State. The greatest of kings in India are those who The ideal ruler is one who

subjects himself to the dictates of Dharma. ( ’ – ‘ rules

over the Ruler’ – Brihadaranyaka Upanishad, 1.4.14)). The greatest heroes in Indian tradition are those

who established – who lived and died for .

3.5

Traditional India had adopted monarchical system of governance. Monarchy is not an ideal form

of Governance at any time, as it can easily degenerate into a despotic oppressive system. Power has

a tendency to degenerate; and despotic power can corrupt even otherwise well meaning individuals .

As Abraham Lincoln (President, USA (1861-65)) observed pithily :

‘Nearly all men can stand adversity;

but if you want to test a man’s character, give him power!’

Therefore in a monarchical system, it is all the more important that the king be Dharmic – his

governance is guided by Dharma. Several Indian Texts (such as ‘Vidura Niti’, Bhishma’s ‘Raja

Dharmanushasana’, ‘Chanakya Niti’ etc) elaborate not only on the duties of the Ruler, manner of

governance, but also the personal character and qualities of the king, who occupies pre-eminent

position in the society. People tend to emulate those who occupy the high seat of authority and

visibility. Therefore, the state of society depends heavily on the Ruler’s commitment to Dharma. The

Bhagavadgita highlights this point thus:

यदयिाचरति शरठि ितिदरविरो जन I सयतपररमाणरम करि लोकिदनरविमि II

𝑐

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“People tend to follow the example of their models. Those who occupy

positions of authority and visibility, are naturally emulated by the rest.”

----[Bhagavadgita, III-21]

Elsewhere in Mahabharata, when Bhishma discoursing on ‘Rajadharmanusasana’ (Conduct of Raja Dharma) emphasizes the same point to Yudhishtira :

कालो रवा कारण राजञो राजा रवा काल कारण I

इति ि सशयो रमा रि राजा कालय कारणरम II

“As to the question whether it is the king who is responsible for prevailing

milieu in the society, or the other way round – there is no doubt; it is the king who is responsible for the environs”

----[Mahabharata, Shantiparva,!2: 69: 6]

It is noteworthy that India has an impressive list of kings who took their responsibility seriously,

undoubtedly drawing their inspiration from the guidelines placed by Dharma .

3.6 Dharma : Core of all Values

is the fundamental universal principle, for sustaining the society. No one is above

. That abstract Principle – the lofty goal of ‘highest good’ of all beings in Creation; and that

Principle which ‘sustains’ Society – mandates that everyone should abide by Dharma, at all times. In

that sense it is a Universal Eternal Principle – which, in Indian terminology, the Sanatana Dharma.

However, from the point of practical implementation – the abstract principle needs to be interpreted to

meet individual specific contexts. Since the Creation is ever dynamic, change is intrinsic and inevitable

to Nature (Prakriti). In this world, no two individuals are alike, and no two situations are alike. (In

Vedanta, the word ‘Samsara’, implies an ever changing entity. On the contrary, the word ‘Satya’,

implies an entity that never changes with time.) Therefore, contextualizing –interpreting the abstract

Principle of Dharma to specific context – has to be done afresh each time. (This is true of even secular

Rule Books like the Constitution, Criminal Procedure Code etc.)

Thus, Dharma when contextualized, reduces to a set of principles – ethical Values – which

civilized societies use to resolve conflicts arising in the day to day life (instead of resorting to brute

force). The ideal state of the society, explains Bhishma in Mahabharata, is when people are able to

resolve their problems in the light of Dharma (without the intervention of the State) :

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धरमणरव परजा सरव रकषषति रम परपररम I

----[ Mahabharata, Shantiparva, 12: 58: 14]

Dharma is at the core of all Values; in other words, a Value is a Value only if it is aligned to the

purpose of Dharma (welfare of the individual and society). The noble principles of Ahimsa

(Nonviolence) , Satya (truthfulness), Duty, Justice, Charity, War, Worship, etc. – are noble indeed , only

when they meet the purpose Dharma. Thus happens to be the core of all values. Some

examples may be useful to illustrate the point:

Bhagavadgita (16-2) lists ‘Ahimsa’ as one of the foremost qualities of a noble mind (‘daivi

sampada’). But yet we find Krishna repeatedly urging Arjuna to take to the war. A few days later

Krishna again clarifies to Arjuna that ultimate purpose of Dharma is to sustain the society; and that

‘himsa’ (violence) or ‘ahimsa’ (non-violence) becomes a virtue only when it is subservient to the core

purpose of Dharma .

इदरम धरमम रहयञच िरव रवकषयाररम पाणडिरवा I 𝑐

…

यतयादहहमसा सयकि स धरमम इति तनशचय I अहहसाथामय हहसराणा धरमम पररवचन किरम II धारणाि धरम इतयाह धरमो धारयति परजा I

𝑐

𝑐

Says Krishna to Arjuna :

‘Here I will tell you the subtleties of Dharma. . . .

‘A thing that embodies ‘ahimsa’ (non-violence) is surely called Dharma; but

at times, ‘himsa’ (violence) which leads to ‘ahimsa’ becomes thereal Dharma.

Dharma is that (principle) which sustains the Society.’

----[ Mahabharata, Karnaparva, 8 : 72 : 30, 58]

The great epic Ramayana is pivoted on Rama’s abdication of the kingly throne, in order to

vindicate the ‘promise’ made by his father Dasharatha, to Kaikeyi. To Valmiki, Truth and Dharma are

inseparable – like the two faces of a coin. He praises Rama as an epitome of Dharma

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(‘ – ‘Rama is the embodiment of Dharma !’ ). Countering the

hedonistic arguments of Jaabali, Sri Rama asserts:

सतयरमरवशरवरो लोक सतय धरमम सरमाधशरि |

Truth is God; Dharma is rooted in Truth.

----[ Ramayana, 2-109-13).

However, the epic Mahabharata belongs to a different epoch, and Sri Krishna deals with a more

complex psyche. Sri Krishna attributes a pivotal role for Dharma, and truthfulness derives its value when

it reflects the purpose of Dharma. In the middle of the war at Kurukshetra, Krishna urges Arjuna to

discriminate between ‘genuine’ Truth and ‘verbal’ Truth . ‘Genuine Truth’ is that which reflects the

light of Dharma :

सतयय रवचन साध न सतयाद वरवदयि पररम I सदवरवमद हह ितरवन िि सतय इति रम रमति II ररवतसतय अरवकिवय रवकिवय अनि ररवि I यिानि ररवतसतय सतय चापयनि ररवि II

𝑐

𝐵

𝑐

Says Krishna to Arjuna : ‘Here I will tell you the subtleties of Dharma. . . .

‘It is good to be truthful in speech; for nothing is higher than Truth (‘satya’).

However, at times it is difficult to assess what is the real Truth. Indeed, there are

instances where withholding the verbal truth, in effect becomes the real truth; and the

verbal truth becomes the real untruth (‘anrutam’). In such cases the ‘verbal untruth’

becomes the ‘genuine truth’; and ‘verbal truth’ becomes the ‘genuine untruth’ ’.

----[ Mahabharata, Karnaparva,8: 72: 32,33]

Thus, in the Spiritual Paradigm, Dharma is not a set of dogmas, but is the core principle that

sustains society and creation – facilitating at both spiritual growth and material prosperity of people.

Dharma is at the core of all values; every value – such as duty, charity, justice, honesty, etc – derive

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their value content from Dharma. The decision for war or peace, service or sacrifice are sanctified by

the core purpose of Dharma. It is Dharma that dictates the principle of governance, dispensation of

justice. Dharma is the beacon that lights the path of kings and commoners alike:

िदिि कषतरसय कषतरस यधररमम I That which reigns supreme over the Rulers – is Dharma !

----[Brihadaranyaka Upanishad, 1-4.14]

3.6.1 Dharma of an ancient king

A few examples –of kings from ancient as well as recent times – who have adhered to Dharma

as the guiding principle are given below. One of them is the legendary Raja Rantideva, from the

Srimad Bhagavatam [IX.21.12]. Rantideva, a descendent in the line of Bharata, was a king with a heart

of an ascetic, who could identify himself with whole Creation. When the king fell through bad times, lost

his kingdom, and was wandering in distress; even food was hard to come by. Even so, when the king

was about to partake a little food with his family, there were visitors; and the king readily shared his

food with his unfortunate guests, is quoted as saying:

न तरवह कारमय राजय न रवगमरम नाsपनरामरवरम I कारमय दख िपिाना पराणण नारमातिम नाशनरम II

“I do not seek any kingdom on Earth or the Heavens, nor liberation from the cycle

of birth and death (न अपनरमरवरम); all I seek is the power to alleviate

the sorrow and suffering of beings !”

----[ Srimad Bhagavatam, IX.21.12]

Such compassion, for a dynastic Ruler, is indeed very exceptional. It is the measure of the man

who rises above the ‘natural’ temptations to identify himself with the whole Creation. Lesser beings,

tend to act differently, and such examples are galore in human history.

3.6.2 Dharma of a modern king (1984-1940 AD)

The pre-1947 era, Mysore was princely State, which had the good fortune of a lineage of good

and noble Rulers. Mahatma Gandhi vacationed in Mysore as a state guest in 1927, 1934 and 1936. On

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the last visit he remarked that Mysore very nearly approximated the utopia of ‘Rama Rajya’. Lord

Sankey (Lord Chancellor of Great Britain, 1929-35) said during the Round table conference (1930-31)

that Mysore was “the best administered state in the world”. [http://en.wikipedia.org/wiki/

Krishna_Raja_Wadiyar_IV]. Behind such achievement stands a model king Krishnaraja Wadiyar –IV

(1884-1940); Writes historian James Manor :

“[The Maharaja] was . . . a gentle person, a reflective man of great sensitivity, who

lived a reclusive life within his palace. He maintained a constant interest in

matters of high policy. But always preferred to entrust his Dewans the day to day

management of his government. Krishnaraja Wadiyar combined warmth and good

humor with a rather prim sense of propriety. He was offended by the involvement

of his Dewans and administration in factional squabbles . . . The Maharaja cared a

very great deal about the aesthetics of governance for its own sake.”

----[http://wisdomsgoldenrod.org/publications/cahn/PBThesisPt1.pdf , p.56]

[James Manor, “Political Change in an Indian State: Mysore 1917-1955”. 1978, pp. 14-15,

quoted by Annie Cahn Fung, “ Paul Brunton-A bridge between India and the West” , PhD Thesis, 2004,

p.56-57 ]

The kings temperament and character is testified by his childhood friend, (later, Dewan of

Mysore (1926-41)), Sir Mirza Ismail, thus:

“. . . Purity of soul, kindness of heart, generosity of disposition, patience and

tolerance, a wise judgment of men and affairs – these are qualities His Highness

possessed to an imminent degree. It was given to him that which is given to few

men – to go through life making only friends, to the exclusion of all enemies. I am

sure history will hold him among the greatest in the history of India. ”

----[http://wisdomsgoldenrod.org/publications/cahn/PBThesisPt1.pdf , p.56]

---[Sir Mirza Ismail, “My Public Life”, London, 1954, p. 61, quoted by Annie Cahn Fung, “ Paul

Brunton-A bridge between India and the West” , PhD Thesis, 2004, p.56 ]

Paul Brunton, was a British journalist, author, whose Spiritual quest brought him to India. He

spent a year in Mysore, connects the great work of king Krishnaraja Wadiyar–IV, to the source of his

inspiration :

“I discovered that the secret source of all his greatness lay in the philosophy with

which he identified himself .. .”

“The goal of the truth of Indian philosophy, . . .as enshrined in the great Sanskrit

saying (may all humanity be happy) . . . was “not

just an empty phrase for the Maharaja.”

“You (the Maharaja) have rescued philosophy from those who would make it a

mere refuge from disappointment, and converted it into a dynamic inspiration to

higher action for service . . . .”

14

---[http://wisdomsgoldenrod.org/publications/cahn/PBThesisPt1.pdf., p.52 ]

3.6.3 Charity of Harshavardhana (Reign : 606 – 647 AD)

Hiuen-Tsiang, the Chinese traveller during the seventh century, writes on the charities of

Harshavardhana, the king Prayaga (Capital : Kanauj ?). Once in five years, Harshavardhana would empty

his Royal treasury in charities. Hiuen-Tsiang, was a witness to the sixth such event during the reign of

Harsha :

“ (Harshavardhana) pitched his tent on the north bank of Ganga .

. . The king of South India, (Dhruvabatta or Dhruvabhata),

located himself on the west of the junction of the rivers. Kumara-raja occupied the

south side of the river Jumna, by the side of a flowering grove. All the recipients

of bounty occupied the ground to the west of the position of Dhruvabatta-raja.

"On the first day. . . . They then distributed precious articles of the first quality,

and clothing of the same character, and offered exquisite meats, whilst they

scattered flowers to the sound of music.

On the first day . . . Distributed precious articles . . .

The second day . . .

The third day . . . . .

"On the fourth day they gave gifts to 10,000 of the religious community, arranged

in a hundred ranks. Each received 100 pieces of gold, one pearl, one cotton

garment, various drinks and meats; flowers and perfumes.

"The fifth arrangement was the bestowal of gifts to the Brahmans, which lasted for

twenty days.

"The sixth turn related to the heretics, which lasted ten days.

"The next occasion was the bestowal of alms on those who came from distant

spots to ask for charity: this lasted for ten days.

"The eighth distribution was to the poor and the orphans and destitute, which

occupied a month.

“By the time accumulation of five years was exhausted. Except the horses,

elephants, and military accoutrements which were necessary for maintaining

order and protecting the royal estate, nothing remained. Besides these the king

freely gave away his gems and goods, his clothing and necklaces, ear rings,

15

bracelets , chaplets, neck jewel, bright head jewel, all these he freely gave without

stint.

“All being given away, he begged from his sister an ordinary second hand

garment, and having put it on, he paid worship . . .”

----[ Quoted in : Jitendra Bajaj & M D Srinivas, “Annam Bahu Kurvita”,

Center for Policy Studies, Chennai, pp.180-5]

3.6.4 Charity of Serfoji Maharaj (1801 AD)

Yet another example from a different age, from a small Principality in South India, a young

prince of 24 years, echoes the same aspiration as the noble king of 6th century, on banks of Ganga.

King Serfoji-II Maharaj (1777 – 1832) was the last ruler of the Maratha principality of Tanjavur.

Serfoji was the adopted (1887) son of the Raja Thulajah, the Ruler of Tanjavur , (belonged to the

Bhonsle clan of Marathas,(in the line of Shivaji's half-brother Venkoji, ) and was educated under Rev

Wilhelm Gericke, a Lutheran Christian Missionary). He was versatile on several Indian and European

languages ( Tamil, Telugu, Urdu, Sanskrit, French, German, Danish, Greek, Dutch and Latin.) [ Ref:

http://en.wikipedia.org/wiki/Serfoji_II] . Serfoji nominally ‘ascended’ the throne of Tanjavur in June

1798; he was forced to cede the administration of the Kingdom to the British and, in return, was

granted an annual pension (reign: 1798 – 1832). In letter written in 1801, Sarfoji Maharaj explains the

charities conducted by the ‘Chatrams’ of his kingdom – their objective, the range of their activities, and

its importance to the kingdom – and, appeals to the British Authorities, that they be allowed function

without interference. (Note the source of inspiration for the charities, and the anxiety of the king to

obey the edicts of Dharma) :

“I will now explain to you the nature and extent of charities dispensed by them

[Chatrams] :

“All travelers from Brahmin to Pariar inclusive, pilgrims of every description . .

.are fed with boiled rice; those who do not choose to eat the boiled rice receive it

unboiled with spices etc. . . These distributions continue till midnight when a bell

is rung and proclamation made requiring all those who have not been fed, to

appear and take the rice prepared for them . . .

“In each Chatram a teacher to each of the four Vedas is appointed, and a school

master and doctors skillful in the cure of diseases . . . All orphans who come to

the Chatram are placed under the care of the schoolmaster. They are fed three

times a day. Once in four days they are anointed with oil. They receive medicine

when they require it, clothes are given to them, and the utmost attention paid to

them. They are instructed in the sciences to which they may express a preference;

16

and after having obtained a competent knowledge of them the expenses of their

marriage are defrayed . . .

“Travelers who fall sick at the Chatrams or before their arrival receive medicines

and the diet proper for them, and are attended with respect and kindness until

their recovery . . . Milk is provided for the infants; pregnant women are

entertained with kindness . . .

“The Tanjavur country is celebrated over all the world for its charities. It is called

Dharma Rajya, and I consider the reputation which reverts upon me through all

countries from the appellation, as the most honorable distinction of my rank. . . .”

----[ Quoted in : Jitendra Bajaj & M D Srinivas, “Annam Bahu Kurvita”,

Center for Policy Studies, Chennai, pp.180-5]

3.7 Dharma – ‘a way of Life’

Dharma in Spiritual Paradigm is all pervasive. As a value System, it governs all domains –

including, personal, social and political domains – of life. A class of Scriptures – known as the ‘Smritis’

– attempt to translate the abstract concept of Dharma into a Code of Conduct. India has seen several

‘Smritis’ – Yajnavalkya Smriti, Apastambha Smriti, Devala Smriti etc. – written in different epochs, which

differ slightly in interpretation. Manu Smriti identifies ten attributes of ‘ , which are virtues

useful for good living :

धति कषरमा शरमोऽिय शौचररमषतियतनगरह । धीवरवमदया सतयरमकरोधो दशक धरममलकषणरम ॥

“ 𝑐

”

“Constancy ( ), Forgiveness ( ), Self-control ( ), Non-stealing ( ),

Purity of mind and body ( 𝑐 ), Restraint of senses ( ), inquiring

intellect ( ), Knowledge which leads to liberation ( ), Truth in thought, word and

deed ( ), Absence of anger ( ), are the expression of ”

----[ Manusmriti 6-92]

However, these are virtues necessary for good life – religious as well as secular. it is important

to note that Dharma is distinct from the Dogmatic Credal Systems of the Semitic variety. In this

connection, a landmark verdict of the Honorable Supreme Court of India (1995), is quote-worthy:

“When we think of the Hindu religion, unlike other religions in the world, the Hindu

religion does not claim any one prophet; it does not worship any one god; it does

17

not subscribe to any one dogma; it does not believe in any one philosophic

concept; it does not follow any one set of religious rites or performances; in fact,

it does not appear to satisfy the narrow traditional features of any religion or

creed. It may broadly be described as a way of life and nothing more”

---[Bramachari Sidheswar Shai & Others Versus The State of West Bengal , CIVIL APPEAL NOs.

4434A-34D OF 1986 , passage 29] [http://www.hinduismtoday.com/modules/smartsection/ ]

3.8 Conclusion

The Hindu perspective of Dharma is that which sustains society, and illuminates a path for good

life for the individual – both in terms of material prosperity and spiritual growth. The welfare of the

individual lies in merging one’s own identity with that of the larger unit – constantly expanding his sense

of identity to include one’s own Family, Community, Society, Mankind and eventually the whole

Creation. Life’s journey, when conducted in light of this awareness of the Spiritual unity of all Creation

– that is, guided by Dharma – then life becomes Yoga. As one advances in life – one is advancing

towards God, the final destination of all beings.

This journey is never monotonous. Life is bound to have cyclic movements – dictated by the cumulative effect of past Karma; and one has to meet the challenges and temptations, and conquer – always abiding by Dharma – that alone leads to happiness. The great sage Veda Vyasa, the author of Mahabharata, exhorts his children to conduct life’s journey in the light of Dharma , thus :

ऊधरवम बाहवरवमरोमयष न च कषशचि शणोति रम I धरमामदथमशच कारमशच स ककरमथ न सवयि II

‘�� 𝑐 𝑐

𝑐 𝑐 ’

“Raising both my arms (with all earnestness) I urge you– O’ my children, to follow the

path of . If you follow the path of both (wealth) and

(enjoyment) will naturally be yours. Why don’t you listen to me, my children ?”

The Indian perspective holds the cyclic movement as normal and natural – for the society as well. The rise and fall – in terms of energy and vitality – of the society is directly related to its ability to see and observe Dharma in its true perspective. When the crust is confused for the kernel, the traditions harden into dogmas losing their core purpose, society is bound to degenerate. About this cyclic movement, Sri Krishna is giving more than a hint, when he says :

यदा यदा हह धरमम य गलातनरमरवति रारि I 𝐵 . --- [ Bhagavadgita, IV-7]

18

Sri Aurobindo, the great visionary and Yogi, identifies this Dharma – the Sanatana Dharma –

as the very soul of India. In a momentous speech delivered at Uttarpara (Bengal), on May 30,

1909, he said:

“This is the word that has been put into my mouth to speak to you today. . . . It is

only the word that is put into me that I can speak to you. That word is now

finished. I spoke once before with this force in me and I said then that this

movement is not a political movement and that nationalism is not politics but a

religion, a creed, a faith. I say it again today, but I put it in another way . . . .”

“. . . I say it again today, but I put it in another way. I say no longer that

nationalism is a creed, a religion, a faith; I say that it is the Sanatana Dharma

which for us is nationalism. This Hindu nation was born with the Sanatana

Dharma, with it, it moves and with it, it grows. When the Sanatana Dharma

declines, then the nation declines, and if the Sanatana Dharma were capable of

perishing, with the Sanatana Dharma it would perish.

“The Sanatana Dharma, that is nationalism.

“This is the message that I have to speak to you.”

-- [Sri Aurobindo , Uttarpara Speech, 30 May,1909]

When Dharma wanes, the nation suffers; when Dharma waxes, the nation rises in glory. . . .

3.8 References

1. Swami Harshananda, “ Dharma”, Sri Ramakrishna Math, Chennai, 2013

2. D.V.Gundappa, “Jeevana Dharma Yoga” (Kannada), Kavyalaya Prakashana, Mysore, 2007

3. M. Rama Jois, “Dharma, the Global Ethic”, Bharatiya Vidya Bhavan, 1996

4. M.D. Srinivas & Jitendra Bajaj “Annam Bahu Kurvita” , Center for Policy Studies, Chennai

5. Doris K. Goodwin, “The Team of Rivals : The political genius of Abraham Lincoln”, 2005

6. Annie Cahn Fung, “Paul Brunton - A bridge between India and the West”, doctoral

thesis, 2004 <http://wisdomsgoldenrod.org/publications/cahn/PBThesisPt1.pdf >

7. Sri Aurobindo, “Uttarapara speech” <http://en.wikisource.org/wiki/Uttarpara_Speech>

8. Sri Aurobindo, “Vyasa and Valmiki”, Sri Aurobindo Ashram, 1964

9. http://prramamurthy1931.blogspot.com/

19

---X---

20

APPENDIX

The word occurs in Rigveda fifty six times ( 5.63.7, 5.72.2,9.7.1,

9.25.2,10.88.1, 10.170.2). But in almost all these places, it has been used in the

sense of duty or action which contributes to the sustenance of the world

( )

----[Swami Harshananda,”Dharma”, p.7]

***

In the Taittiriya Upanishad, the Acharya addresses his pupils upon completion of their Vedic

studies:

सतय रवद । धरम चर। रवाधयायातरमा पररमद । . . . सतयन पररमहदिवय धरमण पररमहदिवय . . .

𝑐

Speak the truth, walk on the path of dharma, do not neglect the study of scriptures.

----[Taittiriya Upanishad, 1.11.1]

***

In Ramayana, Kausalya tells Sri Rama before he leaves for the forest:

य पालयरस धरम तरव धतया च तनयरमन च। स रव राघरवशादमल धरमम तरवारमरररकषि॥

’O Raghava! The Dharma which you have been upholding with

steadfastness will protect you from all sides’.

----[Ramayana, Ayadhya kanda, 2.25.2]

***

21

In Ramayana, Sri Rama explains the importance of Dharma to Bharata, at Chitrakuta:

धरमामि अथम परररवति धरमामि परररवि सखरम | धरमण लरि सरवमरम धरमम साररम इदरम जगि ||

From Dharma springs prosperity; from Dharma comes happiness;

one gets everything from Dharma. Dharma is the essence of this world

----[Ramayana, Aranya kanda, 3.9.30]

***

Manusmriti views of Dharma as an autonomous, independent (‘रवय र’ , Manusmriti

2.25.2) entity, governing the Creation:

धरमम एरव हिो हषति धरमो रकषति रकषकषि I िरमाि धरमो न हतिवयो रमा नो धरमो हिोरवधधि II

“Dharma if violated, destroys ; Dharma if defended protects; therefore Dharma

is not to be violated, lest the violated Dharma would destroy us. . .”

----[Manusmriti , 8-15]

***

धति कषरमा शरमोऽिय शौचररमषतियतनगरह । धीवरवमदया सतयरमकरोधो दशक धरममलकषणरम ॥

‘Constancy (धति ), Patience (कषरमा), Self-control (शरम ), Non-stealing (अिय), purity

of mind, body and speech (शौच), Restrain of senses (इषतियतनगरह ), Inquiring

22

intellect (धी ), Knowledge which leads to liberation (वरवदया), Truth in thought, word

and deed (सतय) , Absence of anger (अकरोध ) – these ten are the ten attributes

of Dharma’

----[Manusmriti , 6-92]

***

A Samskrit Subhashita (pearl of wisdom) exhorts that Dharma is to be combined with industry

(work, effort to acquire worldly wealth and knowledge):

अजरारमररवि पराजञो वरवदयारमथमरम च धचतियि । गहीि इरव कशष रमतयना धरममरमाचरि II

The wise should pursue knowledge and wealth as if life would last till eternity; but shall perform Dharma, being aware of the invisible hand of Death that is forever tugging one

by the hair.

--- [Chanakya Niti _ ?_?]

***

Arya Chanakya exhorts the importance of observing Dharma :

अतनतयातन शरीराणण वरवररवो नरव शाशरवि I तनतय सतनहहिो रमतय किमवयो धरमम सगरह II

“Our physical bodies are short lived; wealth does not last long,

Death is ever moving closer; observe Dharma all the time. . .”

----[Chanakya Niti, 12.12]

***

23

Sri Sankaracharya defines dharma in the following words:

अभयदयतन शरयसकारणो चोदनालकषणो धरमम I

That which the Sruti (the Vedas) prompt us to do and which will result in our

material and spiritual advancement is Dharma.

----[http://prramamurthy1931.blogspot.com/2011/07/dharma-its-wider-meaning-and.html]

***