Some (Secular) Thoughts On What Is Dharma

The concepts herein are based on an illuminating foreword written by Late Shri K. M. Munshi to a booklet on Yaksha Prasna, an episode in Mahabharata with deep meanings, published by Bharatiya Vidya Bhavan.

While treatises are written on the subject, very simply, Dharma is the defining behaviour of a species, a class, a group…by which it sets itself apart from others.

Like a tiger’s is to hunt a prey, a guru is to teach, guide…why, a thief’s is to steal!

It’s a consistent framework that govern a member’s thoughts, actions, beliefs, methods, measures and principles constituting its integrity.

So far so good. Now comes the interesting and complex part:

Dharma by no means is unequivocal. It is also not monolithic or static. There are desha dharma (specific to the place one lives), yuga dharma and kaala dharma (applicable to the times one lives in)… There are role and pedigree based ones too, like raja dharma (for kings) and kula dharma (for lineage)! While these are termed as visesha dharma (special and specific), at the lowest level is saamanya dharma (the ordinary, common, non-specific principles like ‘don’t thieve’, ‘don’t tell lies’…).

It is not difficult to visualize principles of dharma taking contrary positions in a given situation – dharma-sankat’s. A man is never one thing. A raja (a king, a leader) is also a manusha (a man, a human being), a pati (a husband) to his wife and many more with different dharma’s prescribed for each (Dasaratha’s example)! This is not all. Even in the same role, often saamanya dharma could conflict with viseha dharma (rishi’s example). And within in the same class too, saamanya or visesha!

And our lives are full of them and living is negotiating through these conflicts, big and small. 

Dilemmas such as this are normally resolved by a Guru by his exemplary decisions/actions in a given context – the one strong function of gurukul education, showing the inadequacy of learning merely from books and not watching its roll-out in real. Also the two great epics – Ramayana and Mahabharata – and the multitude of Purana’s bring up a number of scenarios illustrating the application of dharmic principles. Their very purpose, it’s said. Also from the lives of saints and sages of yore and modern-day enlightened souls.

Time for some examples:

One role (raja) versus another (father): This is from sage Valmiki’s Ramayana, Balakanda, Sarga 19. Here sage Viswamitra is pleading with Dasaratha to send young Rama with him to fight the two demons Maricha and Subahu and protect sage’s penances to fruition. The king, extremely fond of Rama, hesitates. Thereupon the sage in his persuasion tells him not to be blinded by paternal affection, it is his raja dharma to protect his subjects and also not to go back on promises made (earlier the king generously promises to give anything he wanted when welcoming the sage to his court).

Saamanya versus visesha: This is in the well-known parable about the rishi (one who has renounced worldly matters) at his ashram (abode) performing meditation in the forest. A deer comes in running to where the rishi is and quickly gets away taking one of the forest routes available to it. Very soon, a posse of hunters also arrive at the spot and ask the rishi if he saw a deer coming that way and which way did it go. The rishi deliberately points wrong way to them. Here the principle of ahimsa (no cruelty to other living beings) overrides the saamanya dharma’s injunction: ‘don’t tell lies’.

In leadership roles where actions have a much broader impact, the principle of ‘Bahu jana sukhaaya, bahujana hithaaya’ (greater good for great many) is often used in conflict resolution. Not to be confused with tyranny of numbers (majority). For instance, consider capital punishment. Killing someone goes against the state’s visesha dharma of having to prevent cruelty to its subjects, the accused in this instance. On the other hand it is in line with the state’s visesha dharma to protect from or prevent crimes against its subjects, possible victims in future at the hands of this accused if let go or others emboldened by him. How best this could be done provides the answer to the legitimacy of state killing anyone. Or take the project of damming a river to provide water all-round the year versus large tracts of village lands going under water in the up-stream catchment area. Requires a close look at the costs and benefits.

Udyoga dharma (dharma of one’s profession) is a modern broad-based need since profession one takes up is no longer related to one’s kula (ancestral family inherited industries like farmer, potter, soldier, blacksmith…) and also because there are some zillion new professions that have come into being in modern societies. Broadly speaking, udyoga dharma could be that:

‘a) A man must perform a honest day’s work.

‘b) He must sincerely and diligently serve the best interests of his customers (internal including the employer and external including the environment).

‘c) An interesting corollary of b is he must constantly hone his skills so he continues to deliver the best.

Another powerful implication of the above is that the service level (b and c) are not adversely impacted by any grievances an employee may hold, genuine or otherwise, in his job! He is called up on to resolve the same independently to the best of his ability.

The straight and simple inculcation and subsequent reinforcement to keep up one’s dharma is the best self-actualizing motivator on a very sound and stable dharmic base scoring over any scheme conceived so far for this purpose.

In fact, it generally applies likewise to performance under all dharmic frameworks.

End

Sources: Life Conflicts and  Valmiki Ramayan Sarga 19. Image from santanmission.com

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A One-Man Religion?

The best reward for me in life is the disproportionately large share of good people I collected around me at different times in life – class-mates, friends, colleagues at work-place and, of course, relatives; people with different strengths, exemplary in their own ways and inspirational to those who care to look; from many of whom I’ve benefited in ways with no capacity or ability to repay in equal kind or measure. I have in the past featured some of them here and there are more to be talked about before time runs out.

This man whom I had wanted to capture and present here for a long time wasn’t easy – the thoughts would not coalesce into a coherent narrative. I have been/am favored with so many acts of his kindness personally that it is easy for me to slip into singing his paeans. Like how he (and a dear cousin) stood by me at my mother’s funeral – it was his birthday, I learnt much later. But I did not want this glimpse of him to be one dimensional, vis-à-vis with me. It would be so unfair for he was/is much more.

While there’s much to be said and written about, I’ll settle for this one incident to reveal the man:

He recently retired from a very senior executive position from a company that owned, operated a chain of medical diagnostic centers that included expensive high-end equipment, a field he had spent all his career in. Post-retirement he took up his first consultancy assignment a month ago; not a son of some industrialist, he needs money like you and I. And yet, he shot this off on his own:

“Dear Dr M, as there is a directive for 65 plus citizens to practice social distancing, I am constrained by my family to travel for work and contribute only remotely. As a small gesture from my end I would like to forego my professional fees for this month of March during this time of crisis.”

Frankly it didn’t surprise me; for, with him, it couldn’t be anything but…

He goes to the temple almost daily and has his own private talk with the gods therein. Like me, not deep into pooja-paat, Gita and scriptures; wears no distinctive mark on his forehead. What does he do in the temple besides praying? Well, helps them in their banking issues using his contacts, gets them a plumber or a lock-smith they urgently need, brings immobile old folks to the temple in his car and drops them back home…When prasadams are freely distributed in goshti’s, only a small portion for him – anything more or a second turn meant some late-comer would go without, he believes.

It’s almost like he is actively on the lookout all the time to jump in and help in ways he can.

Not a preacher, a social-worker or a breast-beating, placard-holding, glory-hungry, funds-seeking, high-decibel activist. Just an ordinary family man like you and me who makes a difference to someone with a legendary attention to details not many of us are capable of.

One of these days, though it isn’t going to be easy, I intend to find out how did these high personal standards – the very goals of orthodoxy – come about. Parental attention? I doubt, though affection, yes, a lot of it. He grew up as the last child of a large family household that also served as a transit/temp camp for a good number of relatives passing thru or visiting Chennai, helping his mother in her chores. Fetching these guests to and fro railway stations at odd hours, yielding his place to a guest and going up to the terrace with the pillow for the night, waiting for an elder sibling to be done with a single-copy school text book before he could peruse, four years spent in the hostel away from home and not visited even once by his own…so were his younger days. And yet a very balanced and practical head screwed onto the shoulders, combining empathy with expediency,  without a tinge of bitterness or self-sympathy…

I see him as a religion by himself, all in action, without the usual accouterments of a holy book, highfalutin theology…

Will certainly revert if and when I gain some insights on what has kept him going!

Presently signing off with prayers for his health and long life and a fervent wish he actively grooms many more youngsters in his ways and with deep gratitude for being blessed with his association.

End