The Concept of Dharma

During the period of the aryo-dravidian synthesis (1200 to 700 b.c) the fundamental values of the Vedic System became fused, and were translated into the concept of Dharma, on which the structure of the Indian culture was built.

The concept did not emerge from a single seer but was the product of creative thinking of generations of dedicated men who presided over ashrams. The aim of the rishis, disciples living in the ashrams was to live according to Rita as preached in the Vedic ages.

India was then a continent of heterogeneous tribes. The ashram was faced with two problems in the aim of ‘aryanising’ all. One, was how to bring about some cohesion between the tribes to bring in them a collective consciousness? Two, was to create a social structure that would encourage people to sink their differences and live up to the fundamental values of Dharma.

The inmates of the ashrams who underwent this discipline were called Brahmins. They were bound by their devotion to the Vedas. As the movement radiating from the ashrams grew in strength, norms of conduct and social institutions a way of life evolved with the intent of facilitating the pursuit of Dharma.

The Vedic culture had as its central idea, Rita, the cosmic order which operated in moral, spiritual and social planes. From it flows Satya - accord between thought, word, deed that could translate Rita in life, Yagna – complete dedication of one cherished things to Higher powers to fulfill Rita, Tapas - exercising control over body and mind. The Highest Good was to conform to Rita by pursuit of Satya, Yagna and Tapas.

With the progress of time these three concepts were accepted as parts of Dharma. The human being who wants to live a truthful life has to develop a spirit of dedication (yagna) and self-control (tapas). The man who wants to lead a dedicated life could not do so without developing truth (satya) and self-control. That is how each value came to embrace the contents of all three.

Tapas in its original sense signified self-control but came to comprise truth and non-violence. The spirit of a non-violent India has originated from this concept. The spirit of Bhakti originated from Tapas. When a human being exercises self-control over his mind and body, there is a conservation of energy. When this energy gathers strength it releases the energy of love .

So Dharma came to symbolize steadfastness, self-mastery, control of sense and anger, charity, learning truth, non-violence, and bhakti; and the absence of malign and hatred.

In its primary sense, Dharma was the Cosmic Order which upheld the whole creation. In its secondary sense, Dharma meant pursuit of the Highest Good by living in conformity with the Cosmic Order. Dharma believed that man was not the creature of environments but a meeting point of hereditary, environmental, moral and spiritual forces operating through a series of lives. By pursuing Dharma, one could alter the course of his future and current lives.

The Law of Moral Causation, an aspect of the Cosmic Order is universal for eg if truth is realized lasting achievements will follow (i.e. short cuts to success or achieving it by unfair means is not a passport to long-term success), if sexual waste is controlled vigor will follow, if non-violence is realized love will follow and so on.

Another aspect of the Cosmic Order is the Law of Karma which governs the journey of a man’s soul from one life to another. This is not fatalism. By internal change and action a human being can change his conditions. According to this law, when we are born we bring with us associations of actions of our previous birth. Also, actions of our current birth would affect our lives in the next birth. It is only acts that are inspired by desires that attract consequences. If our acts are not inspired by desire, they attract no consequences. The chain of cause and effect is thus broken, and the personality is integrated and the soul finds self-realization.

Let me tell you a short story on how the fatalism, destiny has been accepted blindly by the weak and ignorant. Devi Lal, a farmer from haryana was told by God that he would live till the age of eighty. At the age of forty his village got flooded as the Yamuna river was overflowing. The village had to be evacuated. On days one, two and three the people of the rescue boat asked Devi Lal to accompany them but he refused on the premise that there was no way he could die since God had promised him a life of eighty. Due to heavy rains he was forced to move to the higher floors of his house at the end of each day. On day four, there was no higher floor for him to go, so he drowned and died. When he reached heaven, he asked God why he died when he was promised a life of eighty. God said, “you fool, I sent three boats to rescue you but you refused to take them. Surely I could not come down and rescue you.”

What this proves is that unless a man uses his own intellect, his condition cannot improve.

Manava Dharma

The way of life dominated by Dharma had definite spiritual aims and purposes. It is shortly referred to as Manava Dharma, held in great veneration by many and believed to be framed by Manu.

Manu Smriti has been the source of inspiration of the later dharma shashtras composed during the last two thousand years. It has provided a framework within which numerous tribes have, over the centuries, led a cohesive life without losing their autonomy. It has given our society social and religious life, continuity and vitality enabling most Indians to survive the catastrophe that foreign invasions brought along.

My mind goes back to what Allana Iqbal had to say “There is something about the entity of our civilization that has defied destruction despite persistent onslaught by its enemies over centuries.”

The basic concept of Manava Dharma is that if Dharma is pursued earnestly by an individual, it influences not only his present and future lives but social and material enviorments as well.

According to Manava Dharma, women as wives and mothers have a respected place as guardians of the family, the norms of conduct on which the unity and stability of the family rests. Their role is very important as their fall from grace is a precursor to social chaos and cultural decadence. It is they who hold the family together, listen to the outbursts of other members in silence, love their children without expecting anything in return. I cannot imagine home without Ma and so wouldn’t millions of us. Women are in no way inferior to men. Having said that, God has blessed them with many functions, traits and capabilities that are applicable to them only. Those cannot be changed. Moksha is as open to them as it is to men.

Leadership of the Dedicated Class

Caste System: origins and reasons. In order to reach the Highest Good, the leadership of society had to be a disciplined one. Life had to be dedicated to the studying and the teaching of the Vedas without any lust for wealth or power. Such was to be the life of a Brahmin. He was to dedicate his life to society, and dharma. He was respected for his knowledge, spirit of sacrifice and character. A Brahman who did not meet these qualifications was looked down upon. He was shunned and ex-communicated.While he was not subject to an extreme penalty, he was to live a life that was worse than others. It is akin to the situation of a sick man who does not die

Modern World has been swearing by Equality of Men

The hard reality is that different people are blessed with different intellects, temperaments, and all men are not the same. Division of society into groups based on common vocation, or interest is common. Recognizing difference in temperaments, those possessing aspirations were Brahmins, those possessing energy with the urge to purify were Kshatriyas, those possessing energy without aspirations were Vaishyas and those possesing inertia were Shudras. The Kshatriyas and Vaishyas received education in the Brahman’s house but could not do the duties allotted to Brahmans. A Kshatriya was the protector and the upholder of Dharma. The Vaishya was the producer and distributor of wealth. A Shudra could serve the Brahman, follow arts and crafts, enter the army and when in distress follow the vocation of the Vaishya. He could not study the Vedas but could study the Puranas, Epics.

So society accorded a place to each group based on the duties and functions that it could perform best.

Today the backward classes amongst others are critical of the caste system and Manu Smriti. While I empathize with their plight are those from other communities not poor. Former Chief Minister of Maharashtra, Manohar Joshi is believed to have come to Mumbai virtually penniless. If a member of the backward class can become a distinguished member of the country’s foreign service and be its President, can’t others attempt to even reach half way?

When two children of the same parents can have different intellects so too can people of the same country.

To understand the social philosophy we must try and remove certain ideas that have been ingrained into our minds. Manava Dharma ruled out a competitive society because such a society has a tendency to stimulate egotism, greed, and untruth. On the other hand, by following the competitive model, there is no equality either. Insecurity, frustration, tension, heart-attacks, blood-pressure follow. In a competitive society, the strong -willed prosper while the poor – willed are pushed back, their minds filled with envy and anger.

Some of you might argue, that if there is no competition, how do we decide admission into medical colleges, or employees getting increments?, Competition brings out the best in individuals. Competition is a part of modern society but it is our approach to it that determines our state of mind. If we were to enter an examination hall worried about how tough the paper would be or start worrying about the results after appearing we are bound to get stressed. On the other hand if our approach was to study hard, give it our best shot and leave the rest to Ishwar, we would be so much happier.

Manav Dharma takes into account the biological fact that every person is likely to inherit the traits and aptitudes of his parents. Family association would make it easier for the child to uphold family traditions and values. Working with a community spirit leads to a greater degree of cooperation. If one’s duties are clearly laid down the scope for greed, self-indulgence, and ego is reduced.

Some of you might argue how this system would work in the globalised economy and in mega corporations like General Electric or Unilever. We must realize that Manu Smiriti was written thousands of years of ago. What was relevant then might not be wholly relevant today. But the concept of joint effort, cooperation, different traits in human beings are as relevant today as they were then.

Summary

Creation is the outcome of the Cosmic Order. Rita or Dharma upholds and governs all that is. It operates on all planes, material, ethical and spiritual.

One can live in conformity with the Cosmic Order only through developing Satya, Yagna and Tapas.

Efforts by an individual to attain the Highest Good, not only brings changes in the individual but also in the social and material environments in this and subsequent lives.

Two important aspects of the Cosmic Order are the Law of Moral Causation and the Law of Karma.

Dharma in its social aspect of Manava Dharma must so regulate society that traditions, norms of conduct make it easy for individuals to attain the Highest Good. To achieve this, the society must be organised on a non-competitive basis.

Also read
1. K M Munshi - Forgotten visionary of India's cultural renaissance
2. Debunking the Aryan Invasion Theory
3. Demystifying Caste
4. Different parts of India contributed to its religious life
5. FAQ Karma
6. Why are Backward Classes in India backward?
7. What is Dharma