in Spiritual Paradigm धर म सर व प रत ष ठ र म I

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1 1 The Spiritual Paradigm_3 Concept of Dr. P. Subbanna Bhat in Spiritual Paradigm धर म सर व प रत ष ठ र म 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):... श र य र प अत यस ज धर म ; द क षत रस य क षत रस य धरर मम ; र म धर म म परर म न ष ; अथ अबल य न बल य म सर म श स धर म ण यथ र ज ञ र वर म ; य र व स धर मम सत य र व... 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, ] The above view is endorsed by Maha Narayana Upanishad of the Krishna Yajurveda thus: धर म वर वश र व य जग प रत ठ I ल क धर र ममठ र म प रज उपसपमष त I धर म ण प प अपन दष त I धर म सर व प रत ष ठ र म I र म धर म परर म र वदष त II

2 2 ; 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.

3 3 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 : ध रण धर म इत य ह धर म ध रयत प रज 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. उद स तर वद स न असक ष कर ममस I U All these karma (of Creation) do not bind me as I sit without attachment ---[Bhagavad Gita, IX- 9] र मय ध यक ष ण प रक त स य सचर चर I M P c c Under my stewardship, Prakriti runs the affairs (of Creation) ---[Bhagavad Gita, IX-10]

4 4 यद यद हह धर मम य ग ल तनर मर वत र र I अभ य त थ नर म धर मम य द त र म नर म स ज म यहर म II B Whenever society (is bereft of Dharma) degenerates, I take it upon myself to set it right ---[Bhagavad Gita, IV-7] धर मम स थ पन थ मय स र र व र र म य ग य ग 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, ]. 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: अथ धर म व य ख य य र म I य भ य दय तन श र यस र सव धर स धर मम 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]

5 5 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 र ज य न च र ज स न दण ड य न च द ष ण ड क I धर म ण र व प रज सर व रक षष त र म पर परर म 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 : अर य सत र व स श धधज ञ मनय ग व यर वष थत I द न दर मश च यज ञश च र व ध य य प आजमर वर म II अहह स सत यर मक र ध त य ग श ष त रप श नर म 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.

6 6 ध ब दप अत र म नश च क र ध प र ठयर म र व च I अज ञ न च वपज य प थम स पदर म स र र म 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 ] 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

7 7 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 Concept of State ---- [Sri Aurobindo, Vyasa and Valmiki, pp ] 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 : दण ड न सहह ह य ष ल करक षण क ररक I तनग रह न ग रहर ल क न चररठयत 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] [ 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, 3 rd Century BC ] reflects the traditional Indian view on the five primary responsibilities of a king : द ठट य दण ड स जन य प ज तय य न क श य च स प रर व व धर I अपक षप त मष र ठर रक ष पञ च र व यज ञ कधथ न प ण र म II

8 8 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, )). 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 ( )) 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: यद य चरत श र ठ त द र व र जन I सयत प रर म णर म क र ल क दन र व म II c

9 9 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 : क ल र व क रण र ज ञ र ज र व क ल क रण I इत स शय र म र र ज क ल य क रणर म 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) :

10 10 धर म ण र व प रज सर व रक षष त र म पर परर म 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. Says Krishna to Arjuna : इदर म धर मम रह यञ च र व र वक ष य र र म प ण ड र व I c यत य दहहम स स य क स धर मम इत तनश चय I अहह स थ मय हह स र ण धर मम प रर वचन क र म II ध रण धर म इत य ह धर म ध रयत प रज I c c 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

11 11 ( Rama is the embodiment of Dharma! ). Countering the hedonistic arguments of Jaabali, Sri Rama asserts: सत यर म र व श र वर ल क सत य धर मम सर म धश र Truth is God; Dharma is rooted in Truth. ----[ Ramayana, ). 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 : सत य य र वचन स ध न सत य द वर वद य परर म I स द वर वमद हह त र व न सत य इत र म र मत II र र व त सत य अर वक व य र वक व य अन र र व I य न र र व त सत य सत य च प यन र र व 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

12 12 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: द क षत रस य क षत रस य धरर मम I That which reigns supreme over the Rulers is Dharma! ----[Brihadaranyaka Upanishad, ] 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 त र वह क र मय र ज य न र वगमर म न sप नर मर वर म I क र मय द ख प न प र णण न र म त म न शनर म II I do not seek any kingdom on Earth or the Heavens, nor liberation from the cycle of birth and death (न अप नर मर वर म); 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 Dharma of a modern king ( 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 On

13 13 the last visit he remarked that Mysore very nearly approximated the utopia of Rama Rajya. Lord Sankey (Lord Chancellor of Great Britain, ) said during the Round table conference ( ) that Mysore was the best administered state in the world. [ Krishna_Raja_Wadiyar_IV]. Behind such achievement stands a model king Krishnaraja Wadiyar IV ( ); 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. ----[ p.56] [James Manor, Political Change in an Indian State: Mysore , pp , quoted by Annie Cahn Fung, Paul Brunton-A bridge between India and the West, PhD Thesis, 2004, p ] The kings temperament and character is testified by his childhood friend, (later, Dewan of Mysore ( )), 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. ----[ 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 14 ---[ p.52 ] Charity of Harshavardhana (Reign : 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 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] 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 6 th century, on banks of Ganga. King Serfoji-II Maharaj ( ) 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: 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: ). 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 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... entertained with kindness... Milk is provided for the infants; pregnant women are 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 : ध त क षर म शर म ऽ य श चर र मष त यतनग रह ध वर वमद य सत यर मक र ध दशक धर ममलक षणर म 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 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] [ ] 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 : ऊध र वम ब ह वर वमर म य ष न च कष श च श ण त र म I धर म मदथमश च क र मश च स ककर मथ न स व य II U 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 : यद यद हह धर मम य ग ल तनर मर वत र र I B. --- [ Bhagavadgita, IV-7]

18 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 References 1. Swami Harshananda, Dharma, Sri Ramakrishna Math, Chennai, D.V.Gundappa, Jeevana Dharma Yoga (Kannada), Kavyalaya Prakashana, Mysore, M. Rama Jois, Dharma, the Global Ethic, Bharatiya Vidya Bhavan, 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, Annie Cahn Fung, Paul Brunton - A bridge between India and the West, doctoral thesis, 2004 < > 7. Sri Aurobindo, Uttarapara speech < 8. Sri Aurobindo, Vyasa and Valmiki, Sri Aurobindo Ashram,

19 ---X--- 19

20 20 APPENDIX The word occurs in Rigveda fifty six times ( , ,9.7.1, , , ). 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: सत य र वद धर म चर र व ध य य तर म प रर मद... सत य न प रर महद व य धर म ण प रर महद व य... c Speak the truth, walk on the path of dharma, do not neglect the study of scriptures. *** ----[Taittiriya Upanishad, ] In Ramayana, Kausalya tells Sri Rama before he leaves for the forest: य प लयर स धर म त र व ध त य च तनयर म न च स र व र घर वश द मल धर मम त र व र मर र रक ष O Raghava! The Dharma which you have been upholding with steadfastness will protect you from all sides. ----[Ramayana, Ayadhya kanda, ] ***

21 21 In Ramayana, Sri Rama explains the importance of Dharma to Bharata, at Chitrakuta: धर म म अथम प रर र वत धर म म प रर र व स खर म धर म ण लर सर वमर म धर मम स रर म इदर म जग From Dharma springs prosperity; from Dharma comes happiness; one gets everything from Dharma. Dharma is the essence of this world ----[Ramayana, Aranya kanda, ] *** Manusmriti views of Dharma as an autonomous, independent ( र वय र, Manusmriti ) entity, governing the Creation: धर मम एर व ह हष त धर म रक षत रक षक ष I र म धर म न हत व य र म न धर म ह र वधध 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] ध त क षर म शर म ऽ य श चर र मष त यतनग रह ध वर वमद य सत यर मक र ध दशक धर ममलक षणर म Constancy (ध त ), Patience (क षर म ), Self-control (शर म ), Non-stealing (अ य ), purity of mind, body and speech (श च ), Restrain of senses (इष त यतनग रह ), Inquiring

22 22 intellect (ध ), Knowledge which leads to liberation (वर वद य ), Truth in thought, word and deed (सत य ), Absence of anger (अक र ध ) 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): अजर र मरर व प र ज ञ वर वद य र मथमर म च धचत य ग ह इर व क श ष र म त य न धर ममर म चर 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 : अतनत य तन शर र णण वर वर र व न र व श श र व I तनत य स तनहह र म त य क मव य धर मम स ग रह 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 23 Sri Sankaracharya defines dharma in the following words: अभ य दयतन श र यसक रण च दन लक षण धर मम I That which the Sruti (the Vedas) prompt us to do and which will result in our material and spiritual advancement is Dharma. ----[ ***