Essence of Dharma

What is Dharma? This question baffles many and there is a considerable confusion that surrounds the idea. This is why there are so many interpretations of Dharma. Sometimes diametrically opposed to one another. But it is important to understand that Dharma is a universal construct deeply rooted in ethics. In fact, Dharma is another name for ethical conduct. People think that Dharma and religion are synonymous but this is erroneous. Dharma is universal, eternal and a guide to rightful conduct. That is why righteousness is the core of the idea of Dharma. Righteousness is the basis of rightful conduct and religion is a means to understand the nature of rightful conduct. Offering prayers in a place of worship is only a part of Dharma. However, Dharma is much more. The Taittreya Upanishad brings out the essence of Dharma very succinctly in the Shikshavalli section. When the pupils complete their learning in the gurukul, the Guru delivers the final lesson, called Dikshant, like the convocation of present times. The crux of this final lesson lies in these two terms — Satyam vada, Dharmam char. That is adhere to the truth and follow the path of righteousness or Dharma. These two terms are also the essence of Dharma. It lies in action. Action that is rightful, action that is ethical. But the issue is how to evaluate this action. How to determine the rightfulness. This is the question that is most difficult to answer. Individuals have their own interpretation of Dharma and every one believes that he or she has followed the path of Dharma in the action taken. This is the reason why people tend to justify their actions. It is an ego defense mechanism that leads to justification. It is ego that is the reason for this mechanism called rationalisation. Logic or reasoning is always resorted to in order to justify one’s action. So even Hiranyakashyap or Ravana or Duryodhana all had their reasons for their blatantly wrong deeds. Here, it is important to understand that usually people do not commit a wrong act if they believe that it is wrong. Their ego makes them believe that their actions are just. The ego puts a veil on their reason and makes them follow unreason. The Indian philosophy calls this Avidya. This does not allow them to see the truth and examine their actions in right perspective. Even the most heinous acts do not give a feeling of remorse or guilt as it is believed to be right and excuses are found. The answer lies in removing the veil of ego or Avidya and this can only happen by realisation. Realisation leads to objective evaluation of one’s actions. This comes by awakening the conscience and looking within. The conscience is the guide to Dharma and is in every human. Only it is in different stages of awakening. Thus, some are more awake than others and can achieve realisation easily. The purpose of Dharma is to show the righteous path and this requires constant guidance from the conscience. Due to differences in levels of awakening, people differ in their ability to attain realisation and discriminate between the right and the wrong. But it is to be understood that every human being has the potential for this realisation and experience the awakening. All that is required is the right kind of training or learning. The degree of intervention may vary but essence of Dharma can be understood by most.

Hidden Souls | Why Gandhi is relevant

Talking about Gandhi one week after the nation has observed his martyrdom may be a bit out of tune, but Gandhi is ever relevant. The reason I write about Gandhi risking the displeasure of the social media troll brigade ready to fire on anything that doesn’t fit with their scheme of things is because there is need to know Gandhi better. Gandhi is certainly not in fashion when voices trying to justify his assassination are getting louder. But Gandhi is not just an Indian phenomenon. Gandhi is global and transcends time and space. Whether one likes or not Gandhi has a worldwide following. History can be tampered or tempered but not the truth. It was truth that was the main thrust of Gandhi’s philosophy. It was truth that was Dharma for Gandhi and it was truth that was the basis of his Satyagraha. Yes, truth in these times of post truth has taken a backseat, but, nevertheless, truth must prevail. Even if the head may have its doubts in accepting it, the heart does acknowledge the truth and accept its permanence. Gandhi’s ideas have become even more relevant today as we witness confusion and chaos all around. Protests that are the order of the day are becoming violent and Satyagraha in practice has become an antithesis of the philosophy. Gandhi must be understood as Ram catches the imagination of the nation. Understanding Ram is equally important in these times of Kaliyuga when power and pelf become the sole means of sustenance. Ram was an epitome of sacrifice and values. He was that quintessential embodiment of character which is almost extinct today. It was Ram’s character that made him proceed for the exile even when the people of Ayodhya where solidly behind him and wanted him to stay. It was Ram’s character that made him turn down the request of Bharat, his brother, who had the mandate to rule Ayodhya. Bharat, the king designate, went all the way to the place where Ram was living in exile and appealed to him to reconsider his decision to decline the throne of Ayodhya. Something that cannot be imagined today, when there is a mad scramble to assume power anyhow. And remember it was not just Bharat who wanted Ram to rule but everyone in Ayodhya. Still, Ram chose to carry out his word. When lies are the norm Ram walks that extra mile to uphold the sanctity of the spoken word. Gandhi and Ram both have to be understood in the right perspective. Gandhi did not have any attraction for occupying position of power, nor did he claim any favour for carrying out what he thought was his duty. For Gandhi Ram did not belong to any particular religion but symbolised oneness of God. His Ram signified both Ishwar and Allah. This is what he felt — Ishwar Allah tero Naam, sabko sanmati de Bhagwan. That is You are the God, You are the Allah; let good sense prevail on everybody. From that transcendental approach to the sectarianism of the present times, we certainly have come a long way and the wrong way. As values crumble under the weight of ambition it is time to realise what Gandhi stood for. And Gandhi did not say anything new. He only emphasised the spirit of Hinduism that was represented by Swami Vivekananda. Catholicity is inherent in Hinduism and Gandhi practiced it. Liking or disliking Gandhi maybe matters of personal choices, but Gandhi still stands tall.