Dharma, the Most Important Consideration for Global Peace
Eternal precept, the Most Important Consideration
for Global Peace
Laj Utreja, Ph.D., Founder, Institute of Spiritual Healing,
Madison, AL
www.ishdhaam.com
Abstract
The concept of dharma lies in rita, the law and order of the
world and its progression that follows a course of events. Rita
stems from Sanaatana Dharma (eternal precept) and is therefore
eternal. Sanaatana Dharma introduces rita as the ultimate order for
maintenance and preservation of the manifested universe. The
application of Rita in vyavahaara (established rules and practices)
of human beings (also an outcome of manifestation), in their
various stages of life and stations in a society, is dharma (that
which supports and sustains).
Correspondingly, dharma represents practical approaches for
adopting Sanaatana Dharma in different family traditions, business
transactions and trade practices, under all social and political
conditions. All aachaara (behavior) and vyavahaara during the human
endeavors for artha (security) and kaama (pleasure), in the conduct
of governance and rule, law and order, education, business, trade,
science, philosophy, law, agriculture, performing arts, and other
orders of society, performed according to dharma in space-time
continuum provide the natural course with the least impact on the
environment. Therefore, in today’s polarized world of the Haves and
Have-nots, and the powerful and powerless, because we have to share
our resources in global trade to fulfill our common need for food,
water and energy, dharma offers the single most effective choice
for global peace and a sustainable society.
The Primal Cause
Peace is our common origin? Take a look at any action, its cause
and its effect. All actions and effects thereof have their basis in
their cause. In fact, cause itself seems to be an effect (activity)
of some earlier cause. Therefore, once the cause is known, the
effect loses its basis and merges in the cause. Regression back to
the very beginning takes us to the primal cause. That ‘actionless’
state, before which there was nothing, may be described as a state
of sheer existence (therefore, the only truth), sheer consciousness
(therefore, all knowing to create any action), and sheer bliss
(therefore, complete in itself). For the sake of nomenclature, that
state is called Sat-Chit-Anand (existence-consciousness-bliss). All
elements of manifestation including actions therein are effects of
this state, the primal cause.
Our world, comprising: space and the objects therein, such as
the sun, planets, earth, plants, animals and living beings, etc.;
time and the events therein, such as solar and planetary motion,
plate tectonics, volcanic eruptions, lightening, etc.; and mind and
the thoughts therein, such as mundane thoughts, spiritual thoughts,
manifested circumstances and situations, etc. are consequences of
many actions that emerge from Sat-Chit-Anand. The world is
continuously changing, but the essence (subjective expression of
Sat-Chit-Anand, called God) because of which the world exists and
changes pervades the world. Correspondingly, the world has no
separate existence from God, just as air has no separate existence
from space. Just as air springs from space, dwells in space and
merges in space, in the same manner, the world is born of God,
resides in God and finally resolves in God. And when there is
nothing else besides God, what more is needed to be known after one
knows about God.
Ultimately, we all realize that there is no cause other than
God. Just as there is nothing besides cotton in the cotton beads,
in the same manner, there is nothing else besides God in the whole
universe. The whole world of cotton beads (people of different
race, faith and culture) is strung on Him just like the cotton
beads are formed of knots on a cotton thread (God). Just as the
cotton beads look different from the cotton thread and the cotton
they are made from is the same, in the same manner, all beings in
the world with different names, forms, and colors look different,
but pervading them is the same essence of God. However, coming from
the primal cause and imbued with divine consciousness (awareness of
the universe), manifestation dwells only in its effects (the world
consciousness with awareness of its local expressions).
When we perceive the world with the world consciousness, we
perceive the world and become the world and not God. But when we
endeavor toward understanding the essence of God in everything in
the world, then the essence and His manifestation become one
essence, the God essence. We appear differently, because of the
actions of our ‘willed’ (subjective principle) material nature
(objective principle), and not the essence we came from. And just
as our past appearances, our reappearance also depends upon our
‘will’ to interact with the world according to the Sanaatana Dharma
(eternal precept). During the eternal pursuit to know our origin,
we make strides, get deluded, evolve and devolve in a manner of our
choice by imbibing either the godly or worldly characteristics.
Sanaatana Dharma
Sanaatana Dharma, the eternal law, expresses universal truth
that applies to all space, time and mind evolutes. The underlying
spiritual laws are considered to be as scientific as material and
natural laws. When these laws are followed they produce incredibly
positive results. The principle that supports a community of people
or the humanity at large is Sanaatana Dharma. The right conduct
alone promotes living in harmony by caring and protecting the other
without an external authority of a rule or a government. It becomes
an all volunteer society in which self-interest is undermined and
all work for the whole society by rising to the need of the fellow
man.
Manifestation is ingrained with certain Rita (law, order). For
example, the sun radiates its light and heat to make life possible
on earth; the earth spins around its axis and rotates around the
sun to create days and nights, and seasons; the moon precesses and
rotates around the earth to affect the weather. In that sense, the
entire the universe including all cosmic and natural phenomena
follows rita, and all physical elements of manifestation including
all life forms excluding human beings perform actions in accordance
with dharma (duty) of their order. Correspondingly, our greatest
duty lies in following the natural order, because the order
provides the support for the progression that follows. Performance
of duty is the ultimate sacrifice of an element of manifestation
for the sole benefit of the succeeding manifestation.
Sanaatana Dharma is expressed as the teaching spirit and is
ingrained in every human being. The teaching spirit is the law of
equality for all, without exception and is available to all without
being taught. If it is taught to only to some it ceases to be
universal, like a language. Otherwise there would be a defect in
creation. Would anyone want to be cheated, robbed, lied to or
wronged? These are universal expectations and do not require any
law acumen for clarification. Human beings are endowed with this
spirit. These are commonsensical and we all have this knowledge.
Correspondingly, all civil and criminal laws are based upon
Sanaatana Dharma.
Sanaatana Dharma in its practical sense simplifies to the
‘general precept,’ “Do not do unto others what you would not like
to be done unto you.” A simple corollary to this law is the
subjective ‘Law of Karma,’ which states that anything done unto
others is returned to the doer with the same magnitude and
intensity, either right away or in the course of time including
future manifested forms. If someone bangs his head against a wall,
it is naïve to think that only the wall will be damaged. It most
certainly will hurt the head in some manner. The same goes for a
physical fight. If the fight results in pain, injury or harm to
someone, the Law of Karma maintains that the doer experiences the
same pain, injury and harm. This law is universal in the sense that
it applies to all sentient beings, families, groups, nations,
races, cultures, faiths and the universe.
Sanaatana Dharma is not a function of a theology, doctrine or
philosophy and therefore is not subject to any interpretation. For
example, take the fundamental universal value of nonviolence. It is
not subject to interpretation and is an unconditional universal
principle. So are the universal values of righteous conduct, love,
peace and truth that are not subject to human interpretation. These
universal values do not require any messenger or declaration of a
great person because they are commonsensical. But in every age,
someone of a great name may confirm them. If such a great person
comes through and reiterates them, they ought to be accepted.
Sanaatana Dharma knows no racial or ritualistic borders and
transcends all humanity. It sustains all actions, thoughts and
practices that promote physical and mental happiness in the world
and maintains harmony of an individual with the environment and
ensures God realization. This law is good at all times and under
all situations. Sanaatana Dharma is a feature of God. It is
introduced by God, revealed by God, propagated by God, produced by
God and protected by God Himself. Every human being on this earth
is born of this. Universality of Sanaatana Dharma lies in allowing
a person to choose and do what is right by one’s own free will and
then be subject to the Law of Karma.
Sanaatana Dharma is established at the beginning of
manifestation. It works hand in hand with the jurisprudence Law of
Karma. We look at actions only in the finite duration of time and
expect results to suit our desires. But, karma is the sum total of
all actions that we create, those fructified in our present lives
and those yet to manifest. The laws governing the individual
include their duty, the group laws and the universal laws. Duty
includes right conduct of the individual at home, at school, and at
work. The group laws include the city laws, state laws and charters
of the organizations with which an individual is affiliated. The
universal laws include moral values of an individual’s faith, and
above all Sanaatana Dharma.
Whereas, Sanaatana Dharma is unchanging, the individual and the
group dharma may change with space, time and mind conditions. Any
anomalous behavior by failing to observe dharma results in
corresponding reaction in the individual, group or the universe.
Whether or not an individual chooses to abide by the rules affects
their future life governed by the Law of Karma.
The universal principles of Sanaatana Dharma don’t show
favoritism to any people (cultures, races, national origin, skin
color and genders), places (geographical locations), or objects
(possessions; richness or poverty). Sanaatana Dharma is the
sustaining principle of right conduct based on dharma, love,
nonviolence, peace and truth. It dispenses justice through the Law
of Karma, and therefore undertakes actions for balance. The state
of Sat-Chit-Ananada, or its personified form God, imbibed with
Sanaatana Dharma, knows all minds and is complete.
All expressions of manifestation interact with their environment
through karma (actions) consistent with their dharma (nature). All
forms of life, including the immovable (the plants, the vines, the
trees, etc.), and the movable (bacteria, fish, birds, animals and
human beings) possess the knowledge of their dharma (duty). The
presence of the soul allows them to perform subjective karma
(action) as well. All forms of life, excluding human beings,
perform actions consistent with their dharma (because of their
programmed nature), maintain harmony in nature and correspondingly
do not incur any consequence. Human beings, on the other hand, are
different from the rest of the manifestation in the sense that they
pursue action(s) in contradiction with the natural order and
correspondingly perform actions which bear consequences. Let us see
the process of our appearance in human life and how we are
different from the rest of the manifestation.
Human beings and Sanaatana Dharma
Before we are born, we go through the succeeding stages of the
fetus, the embryo, the zygote, the sperm and the egg from the
parents, food that our parents consume, which grow from the clumps
of earth. If we go to the level of the food, we would find that
food comes from processing the plants or the other life forms; the
plants grow from the seed sown into the earth with water only in
the presence of sunshine. All forms of life, including our
predecessors came into being because of the sun, the source of all
life. As far as the life on the earth is concerned, the sun seems
to be the cause.
We get heat, light and energy from sun that makes all life and
processes possible. The heat from sun provides warmth for plants
and animals. The solar heat also is the basis for all seasons on
earth caused by differential heating of the earth and pull of the
moon, water in the ocean and air in the atmosphere. This heat in
turn is the basis for the wheel of life in which the rain is an
essential component. The heat from the sun causes water on the
ocean’s surface to evaporate and form clouds that rise up in the
air and condense with cooler temperatures at altitude. Eventually,
they provide fresh rainwater for the crops to grow. The light from
the sun makes photosynthesis, converting light energy into chemical
energy stored in glucose and other organic compounds in plants.
Photosynthesis is also a prolific source of oxygen that is vital
for all multi-cellular organisms on earth including plant, animal
and human life.
When sun rises in the morning, generally most living beings get
up and begin to perform their chosen activities. It is from sun
only that we all learn the concept of dharma (duty). Sun is always
performing action, its duty. Sun never says I am not going to
appear tomorrow because I have a headache or I am sick. The planets
in our solar system follow their duty, the Kepler’s Laws of
Planetary Motion. Sanaatana Dharma infuses each element in the
manifested universe with rita of its order as knowledge. Rita
enters into the early expressions of the manifestation as physical
laws for the physical phenomena and as the subjective Law of Karma
for the sentient beings.
Human beings are different from animals in the way we fulfill
our needs. While we are also programmed for our characteristic
natures, our actions are not programmed in the sense that they need
to be done. Actions performed by animals need to be done. We select
what to eat, when to eat and whether to eat; we also select when to
sleep, where to sleep and whether to sleep; and mate with the one
we decide to mate and whether to mate. We may choose not to eat
when we are hungry, choose not to sleep when we are sleepy and
choose not to mate even when we have a biological urge. Therefore,
we perform both, planned and voluntary actions. Animals, on the
other hand, cannot simply ‘not do’ what they want to do. For
example, a dog cannot ‘not bark’ when he wants to bark.
Above all, we become attached to food, sleep, sex, and our
actions and thus develop hunger and lust. It is simply not the need
for food, sleep and procreation but want and lust for these basic
urges we have that propels us to pursue voluntary actions. We can
also do anything that we set our mind too. History is replete with
examples of great men who achieved their highest potentials, such
as nonviolence of Mahatma Gandhi, nirvana of Mahatma Buddha,
mass-energy equivalence of Einstein, the symphony of Mozart, walk
on the Moon by Neal Armstrong and others, the various NASA missions
which took pictures of the rings of Jupiter, and fly through the
rings of Saturn. It is in human life alone that we have a choice to
shape our future. That is why human beings are called the highest
life form and the excellence of creation.
Human beings are unlike physical phenomena, which follow
physical laws; they are also unlike animals, which follow
programmed animal nature. A human mind cannot be predicted,
controlled, or legislated, because it does not follow physical
laws, and does not follow animal nature. Because of their added
capacities during their evolution, they display two distinct
subjective qualities during their interaction with the environment:
natural ‘likes and dislikes’ and attachment for the objects of the
world (spouse, progeny, home, wealth, status, name and fame, etc.).
Each one of us possesses an endless supply of unresolved subjective
thoughts imprinted in our psyche from our first appearance to our
present life. The unresolved thoughts manifest as our ‘likes’ and
‘dislikes’ when appropriate situations are presented.
By themselves, both likes and dislikes, constitute the
individual nature and do not lead to any problem, but attachment
leads to desire to possess the object of liking and discard the
object of disliking. The desire for and against the objects of the
world give rise to the demonic qualities of lust, anger, greed,
delusion, hatred, jealousy, pride and malice. At the blink of an
eye, a human mind can take diametrically opposite positions and can
present reasonable arguments to support either view. It is also no
wonder that a person may work diligently on a project and burn
midnight oil for an examination, but may call in sick Friday
morning to avail a longer weekend or call in sick Monday morning if
they want to sleep late.
Is it not apparent from the recent presidential debates that the
best of the brains objectively defend their own candidates
regardless of whether they falsify their statements, ignore the
questions asked, and interpret the opponent’s platform to generate
negative sentiments? Is it also not apparent from the past
corporate bailouts and the more recent financial collapse that the
bailout helps out only those (the very rich people), who mismanage
the services and the accounts of the majority and be rewarded one
last time for their wrongdoings with their lavish severance
package. How does one reconcile with the myth that the big
corporations create jobs, whose CEOs for their sheer greed suck the
blood of the hard working ordinary citizens whose jobs are cut on
the name of reorganization and the well respected phrase, ‘making
profit for the shareholders.’ As if this is not enough, the people,
because of who the CEOs reaped the undeserved loot, are even denied
simple credit to continue living in their homes.
Only human beings give a condemned man the choice of their
favorite meal before their execution. Only human beings justify
authorizing unimaginable amounts of money to fight a war and deny
starving people only a fraction of that money. Only human beings
can twist and manipulate words to justify their position. Only
human beings believe that God is omnipotent, yet choose to defend
Him; they believe that God is omniscient, yet choose to define Him;
they believe that God is omnipresent, yet give Him a location to
reside. It is because we possess both the godly (divine) qualities
and demonic (worldly) qualities.
It is in human life alone (while we live) that we can perform
deliberate and voluntary actions to alter our destiny. So what
keeps us from having global peace? There are two major stumbling
blocks in the pursuit of global peace: Arrogance of power and human
greed (individual and corporate). This may sound an
oversimplification, but all problems seem to reduce to only these
two factors, which great man all through the history have also
noted as the typical human problems. We revere Jesus Christ,
Mahatma Buddha, Mahatma Gandhi, and Dalai Lama, but only provide a
lip service to their ideals. It is in the interests of politicians
that to maintain their power they keep poor people poor by giving
them false assurances and keep rich people richer by yielding to
their interests. We pursue these demonic human qualities because of
our attachment to the objects of the world and our actions.
Sanaatana Dharma and Dharma
It is difficult to define dharma, because every action and
principle that supports all life is dharma. It is the very way of
life for the highest good. In Shantiparva portion of Mahaabhaarata
(109.9-11), there is a statement about dharma:
Taadrishoyamanuprashno yatra dharmah sudurlabhahdushkarah
pratisankhyaatum tatkenaatra vyavasyatiprabhavaarthaaya bhootaanaam
dharmapravanam kritamyah syaatprabhavasamyuktah sa dharma iti
nishcayah
It is most difficult to define dharma. Dharma has been explained
to be that which helps the upliftment of living beings. Therefore,
that which ensures the welfare of living beings is surely dharma.
The ancient seers have declared that which sustains is dharma
Dharma is a Sanskrit word with no equivalent in any other
language. It is derived from the Sanskrit root dhri (to hold), and
therefore, dharma stands for that which holds existence of a thing.
That is the essential nature of a thing without which a thing
cannot hold its existence. To understand deeper meaning of dharma,
we have to study the ancient texts of Bharat (India). Only then one
begins to get some understanding. Dharma is an ideal to strive for,
or in general, an ideal for all humanity. Dharma is a universal
ethic, the eternal truth evolved over time to suit the prevailing
space, time and mind conditions, which should govern every human
endeavor resulting in the universal good. Dharma is the foundation
for the welfare of humanity; it is the truth that is stable for all
time. When dharma is not upheld, the world is afflicted by anger,
greed, hatred and fear, and undergoes stormy revolutions.
The concept of dharma lies in rita, the law and order of the
world and its progression as it follows a course of events. Rita
stems from Sanaatana Dharma (eternal precept) and is therefore
eternal. Sanaatana Dharma introduces rita as the ultimate order for
maintenance and preservation of the manifested universe. Sanaatana
Dharma offers order for the maintenance and preservation of the
sentient manifested universe in its specific space, time and mind
conditions. Consequently, conformity to Sanaatana Dharma is the
only right order or right virtue, and disobedience to Sanaatana
Dharma is disorder or evil. The application of Rita in vyavahaara
(established rules and practices) of human beings (also an outcome
of manifestation), in their various stages of life and stations in
a society, is dharma (that which supports and sustains).
Rita includes the past order but does not exclude the current
progress. Therefore, any evolving rita, rule or order for the
maintenance of a group in any order (braahmana, kshtriya, vaishya
and shudra), is dharma. People in different groups such as family,
organizations, cities, states and countries follow rita to live in
harmony with each other. For example, families follow certain
traditions, religious and moral values, and others; organizations
adopt rules and charters based on religious beliefs and others;
cities and states have certain laws and ordinances based on moral
values and others; and countries have laws and constitutions based
on moral values and others. However, the boundary conditions of
rita may not be consistent with individual nature during social
situations and political conditions. Therefore, intentional and
deliberate effort in adjusting individual nature to live in harmony
with their environment (other people with different family
traditions, organizational affiliations, cities with different
laws, and countries with different constitutions) for peaceful and
harmonious coexistence is dharma.
The application of rita in human conduct in their various stages
of life and stations in society is dharma. Correspondingly, dharma
represents practical approaches (in space, time and human mind) for
adopting Sanaatana Dharma in different family traditions, business
transactions, and trade practices under all social and political
conditions. The most practical approach lies in its derivative, the
Samaanya Dharma (general precept), “Do not do unto others that you
wouldn’t want to be done unto you.” Dharma is dynamic, inclusive
and evolving. Every human being on this earth is an order of
Sanaatana Dharma by virtue of being so. Universality of Sanaatana
Dharma lies in allowing a person to choose and do what is right by
one’s own free will, the basis for our peaceful existence.
Dynamics of dharma is always in tune with the social pulse and
offers a conscious choice for an individual to live in harmony with
the rest of the environment. Law and order, duty, righteous
conduct, religious principles, engagement and enjoyment in
religion, the code of ethics, justice, compassion, truthfulness,
discipline, social merit, cleanliness, and one's natural occupation
all comprise dharma in space-time continuum. It is by living a life
of dharma that each element of the world, human beings and the
environment, is connected with each other and provides ways and
means to live together in harmony for collective growth. Therefore,
in the today’s polarized world of the Haves and Have nots, and the
powerful and powerless, while we must share our resources in global
trade to fulfill our common need for food, water and energy, dharma
offers the single most effective choice for global peace and a
sustainable society.
Dharma protects Dharmi
Dharmis are people who follow dharma in their conduct. People
are protected by the law, so long as they follow the law. There is
a statement in Manusmriti, “Dharmo rakshti rakshitah (If you
protect dharma, it protects you).” Dharma is that which supports
existence of an object. For a human being, it is individual nature;
for a group and the city, it is the group law, bye-laws or charter;
for a nation, it is the constitution; and for the world, it is
Sanaatana Dharma, the basis of dharma.
Just as a thread that goes through different beads and holds
them together as one rosary, so does dharma hold together people of
different faiths, races and cultures together as humankind. Just as
the beads come apart and they cease to be a rosary when the
physical thread holding them together breaks, so do human beings
come apart and they cease to be humankind if the invisible thread
of dharma holding them together breaks. The only way to maintain
the integrity of a necklace is if the thread of dharma is kept
strong. Correspondingly, it is by following dharma alone that can
assure proper maintenance of human race. It behooves on all of us
as responsible members of human race to recognize this and maintain
the integrity of this necklace of human beings.
Dharma is preservation principle ingrained in our biological and
psychological make up since we first appeared on earth. It is
expressed in our respect for law and order. Our sense of
responsibility stems from this knowledge of preservation principle.
It is our collective responsibility to protect dharma that protects
the rule of law for harmonious living. Living in a modern society
with complex social, political and economic systems, it is
therefore of paramount importance that we must exercise dharma to
elect good leaders of high integrity and character. Then it becomes
the dharma of leaders to protect the rights of all citizens by
creating an environment that promotes human values. The policies
must allow evenhanded treatment of all parties in commercial trade
by rooting out corruption and developing equitable monetary and
fiscal policies. The citizens can then freely pursue their needs
for security, pleasure and spiritual growth and excel in their
respective fields of endeavor.
Intent of dharma is to bring good to all concerned in a group.
It does so by offering a satisfactory alternative to an established
order adjusted to accommodate a change brought into the order due
to a family circumstance, social situation or political condition.
At any given space and time condition, an individual belongs to a
stage in life and an order of society with a corresponding dharma.
The four stages of life (Brahmacharya – student life, Grihastha –
family life, Vaanaprastha – retirement, and Sannyaasa – preparation
for spiritual pursuit) and the four orders of society (Braahmanas –
the intellectuals and the learned ones in the scriptures,
Kshatriyas – rulers, administrators and warriors, Vaishyas –
business folks in science, technology, medicine and agriculture and
traders, and Shudras – laborers) are as relevant today as they were
when conceived in the Vedic times.
Three of the human endeavors of dharma, artha, kaama are pursued
in the Grihastha stage. This is the most important and demanding
stage in human life. It is in a family setup that two people from
different families and backgrounds decide to live together by
choice. Dharma of this stage is to develop mutual love through
trust and understanding. Dharma for this stage also calls for
spiritual pursuits of service to others, charity and devotional
practices. Sannyaasa is most conducive to pursue the fourth human
endeavor, moksha (freedom from the cycle of birth and death).
A Vaishya, by nature and learned skills, is inclined to produce
food, do business, make the commerce flow, and develop
communication links for the society or the country into global
economy. Vaishyas display the quality of accord with all. Their
greatest contributions may be the spread of education and
healthcare by opening schools and hospitals. But the created wealth
must be used for the promotion of worthy causes. The basis of all
worthy causes is actions pursued with dharma (righteousness).
In this way, the whole society works by the co-operative effort
of these four orders. Each human being participates in the
well-being of society according to his/her own swadharma (nature
and training) with corresponding rules. Such a social order was
designed for maintaining dharma (order) for the entire society,
prerequisite being that the members do their dharma (duty) based on
their stage in life and order in society. The wealth of the society
continues to grow and is distributed in a manner commensurate with
the responsibility associated with the order and agreeable to all.
If each society adheres to its dharma, the welfare of the world
will undoubtedly be assured.
Dharma as a way of life
Within each stage of life and order of society, any interaction
between a human being and his environment (human beings, objects
and events) is governed by his aachaara (conduct and behavior) and
vyavahaara (established rule or practice). Both aachaara and
vyavahaara are nothing more than rendering of duty consistent with
dharma to support and sustain the society. There are statements in
Manusmriti, “Dharma eva hato hanti (Those who destroy dharma get
destroyed). Tasmaad dharmo na hantavyo ma no dharmo hatovadheet
(Therefore dharma should not be destroyed so that we may not be
destroyed as a consequence thereof).” If some members of a society
are either treated unfairly or they refuse to perform their duties
due to family circumstances, social situations or political
conditions, adharma (disorder) sets in. Unless dharmic actions
(order, equitable rule of law, justice) are employed to correct the
situation, the welfare and security of the world is endangered. The
dictates of aachaara and vyavahaara in day-to-day life come from
Manusmriti and Mahaabhaarata:
Ahimsaa satyamasteyam shaucamindriyanigrahahetam saamaasikam
dharma chaturvarn yebraveenmanuh
Manusmriti (10.63)
Non-violence, truthfulness, not stealing, purity and control of
senses are, in brief, the common dharma for all the varnas.
Akrodhah satyavacanam samvibhaagah kshamaa tathaa
Prajanah sveshudaareshu shaucamadroha eva
chaAarjavambhrityabharanam navaite saarvavarnikaah
Shaantiparva of Mahaabhaarata (6-8)
Not to be angry, truthfulness, sharing wealth with others,
forgiveness, having children from one's wife alone, purity, absence
of enmity, straightforwardness and taking care of dependent people
are the nine rules of the dharma for people of all varnas.
It is said that dharma stands on four legs of satya (truth with
meditation), dayaa (compassion with sacrifice), tapah (discipline,
austerity with intense practice) and daana (charity and sharing
with the underprivileged). Depending upon the state of affairs and
the developing culture, a society may stand on one or all legs of
dharma. One may ask what must be the way of life! It is simply
living in dharma. To live in dharma is to live healthy, ethically,
harmoniously, and with stability. People normally refer to various
duties, rights and obligations, but this is not living in satya,
the highest dharma.
Duties, responsibilities and obligations are only the means,
interpretations and regulations for an individual. The family, the
societies and the nations make them complicated. The politicians
further sensitize them by emphasizing rights. Ultimately satya
resolves swadharma into the aachaara and vyavahaaraa of two forces
of creation: male principle and female principle. The purushadharma
(dharma for the male) and stridharma (dharma for the female) take
away the ambiguities and interpretations away from the duties,
rights and obligations. Let us make observations about the state of
human society, the reason for conflicts and how the conflicts may
be resolved by the application of dharma.
The present human society
In every age and in every society there is group culture that
dictates human behavior. We live in very interesting time in
history that is dominated by information. Human intelligence has
risen to an all time high. The application of high technology
appliances, gadgets and tools at home or place of work is the norm.
There is not enough time or regard left for human values. We’ve
become capable of justifying any unacceptable behavior in polished
words. Simultaneously, common people cannot openly discuss obvious
unacceptable behavior people in positions of power because of fear
of unpleasant repercussion. As a group, we’ve forgotten our shared
responsibility to regard, practice and maintain dharma (human
values) as the fundamental sustaining principle. What is about our
society today that we’ve forgotten our shared responsibility?
We’ve created a value system in which ‘wealth’ and not ‘care’
for the fellow man that assures status in society. Paradoxically,
we call ourselves civilized. Our social institutions value wealth
as a parameter for success. The economic well being of a society
depends upon access to products (food, education, healthcare,
transportation and entertainment, etc.) that are traded for money.
Since one can buy almost anything with money, including respect,
honor and fame, it has become a treasured value. Consequently, we
are attached to money more so than our duty toward parents,
siblings, friends, spouses and children. While attachment to money
and wealth is an individual action, using money as a means of trade
is a group value. And that takes us away from the values that make
us human beings.
There are several examples in my personal life and I am sure in
everyone’s life where values were compromised for some monetary
gain. It may be a job interview or renewal of an existing contract
where one may exploit one’s physical attributes or skills to
negotiate a higher monetary compensation. It may be contribution to
a political candidate’s campaign in return for an oversight of a
policy in favor of the contributor compromising national interests.
It may be an outlawed Hindu marriage proposal where a groom or
groom’s parents may demand dowry compromising sanctity of marriage
and future relationship. It may be honoring a contract where one
party may unilaterally refuse to entertain further discussion for
monetary gains compromising fairness. It may be a prenuptial
contract where one spouse does not want to share their assets
compromising trust and love. It may be greedy friends or relatives
trying to take advantage of a decent person for monetary gains
compromising human integrity.
We’ve created a society in which we regard people to be smart in
beating the system: in the purchase of a commodity, business
transaction or taxes and to get away with everything we can. We’ve
even gone to the extent of admiring this feature in an employee and
a leader alike, rewarding ‘aggressiveness’ as a sought after
quality. To climb up the social ladder, we can lie, cheat and
disregard the only virtue that separates us from the lower life
forms, sensitivity for the fellow human being. To a large extent,
it is the regard for money in our social system that has allowed
spread of negative values of lust, anger, greed, infatuation,
jealousy, and hatred. It is up to us whether we fall in for these
attitudes or grow our awareness to adopt good human values. Animals
do not suffer from these vices.
Taking advantage of those in vulnerable situations has become a
universal way of life. Some of the most common examples are: the
oppressor in a country taking advantage of the people he oppresses,
the powerful taking advantage of the weak he rules, the rich taking
advantage of the poor who owes. These situations are the cause of
the birth of a revolution or in extreme cases that of terrorism.
Revolution or terrorism is born because of unjust treatment of
Have-nots by the Haves. Any law that is not just for all is bound
to fail. Any law that is skewed to favor a few is time-bound. Let
us consider two of the most important considerations for the global
peace: the man-made powerful and the powerless and economics and
global trade.
The powerful and the powerless
The modern day democracies have a system of checks and balances
within the constitution. The constitutional law is no different
from the establishment of dharma. However, dharma is ensured only
when there are provisions in the constitution restraining the
exercise of supremacy by any one of the divisions of the government
or influence by a segment of society. The only way to prevent the
abuse of power is if no ambiguous and independent interpretations
of a law are made by any one of the divisions of the government.
Otherwise, the government cannot ensure equal protection to the
subjects without discrimination. The only way to ensure that a
nation will not polarize into the two groups (of Haves and Have
nots and/or the powerful and the powerless) is if the government
itself protects the laws and conforms to the laws as well. It is
possible if dharma is the supreme law of the state where the
elected leaders and the subjects alike are ruled by the same law
and responsibility is afforded based on one’s swadharma.
Dharma enters into the government through kshatriya dharma that
establishes equal law for all. Kshatriya dharma calls for
development of appropriate policies so as to be not influenced by
interest groups which may compromise greater interest for all
citizens. The elected heads of the states and other leaders must
abide by dharma. It is only when they live in dharma and rule by
dharma that people will live in dharma also. Therefore, it is the
highest responsibility of the people to elect only those people who
possess the highest moral and ethical values. Only then all
citizens can expect equal justice. According to Manusmruti, “Just
as the mother Earth gives an equal support to all living beings; a
king must give support to his subject without discrimination.”
The oppressor, the powerful and the rich cannot enjoy happiness
and peace until they are fair in their dealings. Fairness does not
mean charity, nor does it mean handouts or welfare and definitely
it does not mean selling weapons. Fairness means justice. Only
justice and not power can stand the test of time and will prevail.
What prevails is truth. Only justice holds the truth. In that sense
both truth and justice mean the same thing. The only way for the
stability and order is Vishnu principle that calls for preservation
of what has been created. That sustaining principle is called
universal love, because only universal love can be impersonal and
unconditional.
In the great epic Raamaayana, Lord Raama was the ideal king.
Raama Raajya (an ideal system of government governed by a
constitution that was dharma) provided each citizen a framework to
fulfill to their highest potential in their pursuits of dharma,
artha and kaama. Lord Raama embodied dharma by the performance of
his responsibilities and in his vyavahaara for social justice. He
was an ideal son, an ideal husband and an ideal ruler. That is why
Lord Raama is the ideal person to aspire for by every student,
every son, every husband, and every ruler. Many rulers have aspired
to emulate Lord Raama and to establish Raama Raajya for their
governments in rendering social justice and in regulating the
affairs of the state, but human failings have kept them from
fulfilling their objectives.
Wars, Global Trade and Dharma
History is replete with stories of wars for ideology, faith,
territorial disputes and sharing of resources. Only wars fought for
fairness, justice and protection of equitable rights are dharma.
One cannot kill the aatman (the soul), so killing sharira (body
that is perishable) for a bigger cause, such as the family,
society, country and humanity is dharma. Today, there are two major
forces at play: forces of terrorism deployed against the powerful
to disrupt their normal lifestyle and the global trade, and the
forces of the powerful countries trying to enforce their ideology
and their system of law and order. What is at stake is our common
need for clean air, potable water, food, fuel for transportation
and power. Global scarcity of water and oil and/or its distribution
has increased risk for global conflicts, especially the poor
nations and the disenfranchised poor people. Political violence
often erupts from border disputes or scarce natural resources or
shortages in needed commodities. It is only dharma that dictates
the conflicting parties to sit side by side to establish specific
law and order to satisfy the needs for each group.
Whereas, the intent of the global trade is to increase
productivity of developing countries and increase competition that
will result in lowering costs, in the interim, however, it has
resulted in polarizing the trading countries into the rich and the
poor, and making the gap bigger than before. Workers, in the
laboring communities and countries, are being exposed to degraded
environment, and the poor countries have to devalue their
currencies to compete. Dharma enters into the global trade through
vaishya dharma that sets the terms for the highest good for all
trading partners. Vaishya dharma calls for appropriate policies for
those workers who are adversely affected among the trading
partners. Vaishya dharma encourages free trade for consumer goods
among trading communities just as in supermarkets or flea markets
where a common person can trade at different levels of buying
capacity.
During the periods of reflection regarding our interaction with
the environment we develop understanding about our nature in
relation to the environment and norms that are conducive for living
in harmony. The interactions make us aware about the needs of the
environment and our responsibility for its wellbeing. We develop
the sense of right and wrong and we begin to follow dharma. The
sense of right in today’s culture is reflected in the recent
observations.
Recent observations
Many events of our recent past have intrigued and puzzled us
because of their worldwide impact. Those events have become the
media’s favorite obsession. Even with extreme media coverage and
investigations with prohibitive costs there are still unsettling
questions about the intent of all those actions, the actions
committed and the consequence of actions. The human judgment has
not satisfied our quest for what is right. In the following I’m
going to delineate some recent observations that are deviations
from dharma.
1. The brainwashing behind the dramatic display of intense hate
to avenge a perceived injustice resulting in dramatic destruction
of life and property.
2. The arrogant application of an extraordinary force to quell
an unfounded threat and imposition of a value system on the other
ignoring universal opinion.
3. The wisdom of brainwashing people for the continued
application of an imposing force to claim victory.
4. The display of unproven, yet most plausible and
circumstantial, evidence for a homicide where the forces of law
were at odds with the forces of wealth.
5. The sheer display of intense will and self-serving moral
values backed by powerful bureaucratic machinery to destroy an
irresponsible act of foolishness undermining decency.
6. The brainwashing to misconstrue a fair taxation to be
equivalent to spreading the wealth around, as if that is an evil
act.
7. The fairness for two people spending eight hours a day at the
job to have a salary differential of several orders of
magnitude.
8. The brainwashing behind disregarding fair taxation (which is
really social justice) as socialism and branding it as some evil
way of life.
9. A dialog with the opponent is considered as being threat to
peace.
10. All major corporations have been caught for in one of the
charges: tax-evasion, intentional accounting mismanagement,
prohibiting CEO compensation and corruption.
The observations quoted above are deviations from dharmic
conduct responsible for creating misconceptions in any society. A
few of the most common misconceptions are noted in the
following:
The first misconception is the first misconception is the notion
that only the poor and the uneducated people commit wrong and evil
actions. We all know from the many recent incidents that everyone
is capable of committing wrong actions. It is just that the poor
people, unlike their rich counterparts, do not have access to the
resources and the veils of bureaucracy to defend them and their
acts become visible by association. In the past forty years, I’ve
observed that there is no major corporation that has not been
charged with at least one of these charges: anti-trust,
tax-evasion, financial mismanagement and other corrupt actions. The
underlying factor in all of those cases is corporate greed. A
responsible question to resolve is that if the rich are rewarded to
keep their loot on the basis of twisted reasoning, why should the
poor be sent to jail for stealing items insignificant in value?
The second misconception is that display of power by
confrontation in a war is the answer to resolve any conflict. The
facts are different from the pages of history. Oppressive regimes
have not been able achieve anything by violence except satisfaction
of their inflated that ego that results in killing their own people
and destruction of their own property. Power cannot achieve any
objective by violence because their arrogance only results in loss
of life and property but does not change human minds. Terrorists
cannot achieve any objective by violence except their hatred and
jealousy only results in loss of life and property and a wave of
violence by the power to keep that from happening. Crimes committed
on the name of religion are acts of bigotry and they too have not
been able to change minds.
Therefore the strength should not be looked as a capacity to
commit violence. An individual or a society should not indulge in
unprovoked violence. At the same time one should not allow others
to do violence on us. Allowing violence to be done to oneself is
also violence. Exercise of violence to deprive the other of their
rightful share or right is not justified either. An individual, a
society or a nation sufficiently strong to commit violence choosing
not to do so out of restraint and compassion is nonviolence.
Strength of a nation is inherent in its capacity to resist engaging
into war. But how must a person, community or a nation handle
conflicts?
How to resolve conflicts?
All human beings do not think alike or feel alike. Consequently,
there is no escape from having to encounter differences.
Differences can lead to intolerance; intolerance can lead to
confrontation; and hostile confrontation can, and often does lead
to conflict. The objects that put one on the path of confrontation
and conflict are therefore very important in understanding
'conflict.' Equally important are the means (tactics and
instruments) that one uses to engage in conflict. Both, the objects
and the means of conflict affect the individual as well as the
society or the nation in which, or on behalf of which one
(individual or a country) wants to engage in conflict.
Simultaneously, the problems due to differences cannot be solved
simply by saying that conflicts are inevitable in the life of the
individual and the society.
Science and technology have given us weapons that individuals,
societies and nations can use to cause mass destruction, wipe out
vast populations and inflict death and suffering on generations
that may survive. We must not use science and technology to invent
such weapons to enforce our views and our will on those who differ,
and expose the human species to the threat of extinction. War
monger individuals, communities and countries have created the
belief that disputes can be settled only by violence and war. The
wars deplete enormous resources and cause unimaginable destruction;
their effects persist for a long duration of time. They affect all:
the instigator, the warring parties, and the vast mass of innocent
people who are not responsible for these decisions, but live in
areas controlled by the other two.
We live in a complex world with extremes in the standards of
living in the midst of primeval strong beliefs and: awe-inspiring
technological progress, weapons of mass- destruction with capacity
to annihilate the cities and the nations, and our willful denial of
human values. While we are confronted with is our ability to adjust
in the world of contrasts, commonsense thinking is being
brainwashed with provocative selfish rhetoric by politicians. Many
of our conflicts result from: a) Economic disparity that has
created wasteful affluence and extreme poverty, b) Technological
progress that has created human isolation and depersonalization of
mega-cities, c) Computer simulation of virtual pleasures that has
created extra-human emotional gratification, d) Religious,
cultural, and ethnic hatred and intolerance, e) Sale of technology
and weapons of mass destruction that has created rogue nations. The
answer lies in following the rita and dharma. Rita appears as
intent to follow the law and order; and dharma is satisfied by
rendering individual duties.
If we all did our duty, the question of rights does not arise,
because individual rights are taken care of through the duties
performed by the rest. Duties are picked up through natural skills
required at a particular station and stage in life. Duty of the
head of state of a country is to protect its citizenry against
armed aggression. He calls upon its armed forces to defend the
country under situations that warrant protection. However,
nonviolence or non-harming is the highest virtue, and the highest
duty. How can this be duty if no action is to be performed?
Because, it refers to an attitude of harming no one even those
attacking us. Is it passive? Just think, does it not require
tremendous effort to resist reaction if provoked?
Nonviolence draws strength from moral principles by using
courage and fearlessness to protect the good, destroy the evil and
maintain law and order. In that sense one may have to commit
violence out of compassion to protect the good, to destroy the evil
and to maintain law and order so that justice prevails. That is the
right use of violence and is still called nonviolence because that
results in nonviolence. Consequently, there is only one reason for
which a war can be fought, if it is fought for dharma (to do
justice for the stability of the society). What is justice? It is
equal and same law for all people. War may be fought to maintain
order and justice.
How do following moral principles give strength? Moral values
provide strength of truth, our origin. When Gandhi found out that
there could not be two laws under one rule, he discovered the
truth. When he found out that the only thing that was keeping him
from truth was his possessions, he gave them all up and now he was
free. And truth built his character and strength.
Violence is a reflection of our lower mind, instincts – fear,
anger, greed, jealousy and hate. They all have a basis in our ego
that separates us from the rest with the thoughts of mine and
yours, success and failure and winner and loser. Peace is a
reflection of our common origin (God consciousness). It comes when
our higher mind takes charge of the lower mind. Until we have peace
in our own heart, we can’t hope for peace in the world. It is the
natural state of our mind. It is inside all of us, it is to be
experienced, to be realized, to be discovered in meditation,
maintained through self-control, and then radiated out to others.
The non-injury is the first and foremost ethical principle. It is
gentleness and nonviolence, whether physical, mental or emotional.
It is abstaining from causing hurt or harm to all beings.
In the light of the above discussion, the following factors must
be understood to resolve and mitigate conflicts:
1. There is no difference and no conflict that cannot be
resolved through discussion alone.
All it requires is recognizing wisdom to understand the problem
and willingness to resolve it through discussion alone. The
decision to be antagonist under the influence of power is
shortsightedness. The results of engaging in a war are and always
will be devastating. Would any one of us kill our brother, sister,
parents or children if any one of them disagree with us? People who
give their lives when fighting for a cause such as the country, a
principle such as justice, or peace are also connected to the rest
of us as brothers, sisters, parents and children.
2. Trust can be built only through love that provides a suitable
environment for a dialog to understand conflicting viewpoints.
In every family there are differences and misunderstandings. If
we care for each other, we refuse to bring up issues that further
aggravate the situation and wait for suitable times after the anger
cools down and we are able to talk to each other without losing
temper. In the same manner, the larger social and political issues
can be solved by easing tensions and then engaging into dialogs,
rather than promoting hostility by regarding the other as
unsuitable for negotiation.
3. Fundamental obstruction to peace is injustice.
Would any one of us be satisfied if injustice is done to us? The
philosophy of rewarding aggressive and greedy people for winning a
contract, for building a corporation to satisfy a few people by
illegal, unethical and immoral means is against rita and dharma. It
has all the makings of an unstable society as has been discovered
recently. There are oppressed and powerless people including the
poor, illiterate, sick and elderly folks who do not have any voice
in the mainstream. If a concerned person, group or a nation picks
up their cause, they do not become outcast, socialists or
terrorists.
4. The core human values in all faiths, races and cultures are
same.
Human values come into play through human conduct. We all are
different, because we are born in different geographical locations,
different climates, different faiths, different cultures, and
different political conditions. Irrespective of our origin, if we
treat the other with respect, the chances are very high that the
other will treat us with respect as well. The golden rule for human
interaction is, “Do not do unto others, what you may not like to be
done unto you.” That is the practice of achaara and vyavahaara in
human conduct.
5. The United Nations Manifesto 2000, called for this decade to
be a “Culture of Peace for the Children of the World”.
It calls for: Respect all Life, Reject Violence, Share with
Others, Listen to Understand, Preserve the Planet, and Rediscover
Solidarity.
6. Ayur-Living Education
Ayur-Living is a mode of living that allows fulfillment in life
by attaining perfect health compromised by the environmental
effects. In the sense of fulfillment, perfect health implies
physical wellbeing, mental balance and spiritual awareness.
Ayur-Living begins from the basic understanding of who we are,
recognizes the importance of being in harmony with the environment
and prepares us to develop a sense of what a healthy body, calm
mind and a sharp intellect can do to realize our natural potential.
The sense of wellbeing is developed through a set of disciplined
actions that allow one to activate body's natural healing
processes.
When thinking is clear and no universal values are compromised,
there is no basis for mistakes or sickness and no impediments for
pursuits. The practice of Ayur-Living results in an increase in
energy and inner strength to bring out inner beauty. It propels
individuals to endeavor into realizing their fullest potential
without compromising dharma and promoting harmonious living with
the environment. Principles of Ayur-Living form the basis to
develop intentions for peace; its practice transforms human
thinking to a peaceful coexistence.
7. Some statements on peace by great men:
"If we wish to create a lasting peace we must begin with the
children." Mahatma Gandhi
"If we are to live together in peace, we must come to know each
other better." Lyndon B Johnson
"Peace cannot be kept by force; it can only be kept by
understanding." Albert Einstein
"Tolerance implies no lack of commitment to one's own beliefs.
Rather it condemns the oppression or persecution of others."
John F Kennedy
"The Holy Prophet Mohammed came into this world and taught us:
'That man is a Muslim who never hurts anyone by word or deed, but
who works for the benefit and happiness of God's creatures. Belief
in God is to love one's fellow men.'" Abdul Ghaffar Khan
“Injustice anywhere is a threat to justice everywhere.”
Martin Luther King Jr.
“Chaos occurs when human rights are not respected.” Andrew
Young
“No leader is going to give us peace, no government, no
country. What will bring peace is inward transformation which
will lead to outward action. Inward transformation is not
isolation, is not a withdrawal from outward action. On the
contrary, there can only be right action when there is right
thinking and there is no right thinking when there is no self-
knowledge. Without knowing yourself, there is no peace.”
Krishnamurti
“One of the most persistent ambiguities that we face is that
everybody talks about peace as a goal. However, it does not
take sharpest-eyed sophistication to discern that while everybody
talks about peace, peace has become practically nobody’s business
among the power-wielders. Many men cry Peace! Peace! But they
refuse to do the things that make for peace.
Martin Luther King, Jr.
8. Reflections on Peace from Vedic Perspective:
The Vedic Concept of Peace is summarized by Swami Bhaskarananda
as follows: The rulers think that punishing the peace-breakers will
bring peace. The oppressed think that eliminating the oppressors
will ensure peace. The nations think that destroying or subduing
the enemy nations will create peace. But the wise say that
ever-enduring peace can never be obtained through external means.
One who has found inner peace has indeed found peace that abides
forever. Through spiritual discipline alone this inner peace can be
acquired. One who has found peace within transmits peace to others
by one’s own life’s example. Therefore, say the wise, may all try
to create peace within, before trying to create any temporary or
superficial peace in the world through external means.
The Vedic seers saw the wisdom of affirming peace for any
activity, such as at a meeting, a meal or a prayer. It is a common
practice to utter the word Shanti (Peace) thrice at the end of
every prayer. The practice indicates the three dimensions of peace,
namely the individual peace (for the soul), peace from the gods
(for the mind) and peace from the five elements, namely, the earth,
water, fire, air, and the ether (for the body). When all these are
in peace, they make a person's life peaceful. The Vedic seers did
not see life in isolation. They considered themselves as part of
the whole. Hence they sought peace in the whole universe. A
quotation from the Vedas reads, “Vasudeva Kutumbakam – The whole
world is one family.”
We can not talk about peace in isolation or without context. The
philosophy of inequitable utilization of the Earth’s resources by
the military and economic power is flawed; the notion that humans
everywhere may not aspire to equal rights will exact its full
price. The same is true of the events of 9/11 and of the attacks
everywhere: if there is a war, there would be a consequence; if
consumerism is imposed on cultural values, there would be a
consequence; if there is injustice, there would be a consequence.
It is only in the purview of power to maintain justice. Otherwise
it goes against our creed, “In God we trust.” Will we still believe
in an almighty God who is unjust?
Satya Sai Baba of Puttaparti in India says, “If there is
righteousness in the heart, there will be beauty in the character.
If there is beauty in the character there will be harmony in the
home. When there is harmony in the home there will be order in the
nation. When there is order in the nation, there will be peace in
the world.” He further says, “Through world peace, individual peace
too can be cultivated. When food is taken by the hand to the mouth,
chewed and swallowed, the essence spreads to every part of the
body. So also, if the hands are changed in acts promoting peace,
and the tongue engaged in prayers for peace, by these two means the
essence of peace will spread to all parts of the world, which is
but the body of the Lord. The peace of the world is the basis for
genuine peace.”
The development of a receptive mind to live in peace with the
environment (family, society, nation or the world) is prerequisite
to living in peace. The simple philosophy of “live and let live”
alone can change our mindset to look at others just like us.
History can testify that no powerful nations, no oppressors, and no
terrorists have been able to achieve their objectives or change the
minds of people except satisfying their arrogance, supremacy or
blind faith, except the destruction of life and property.
Exploitation of the underprivileged and not represented for the
pursuit of selfish motives comes from the ignorance of the
universal values and misinterpretation of dharma. But Vishnu
(dharma, the preservation principle) itself is invoked to destroy
the evil and protect the good and to maintain order. And when the
manifestation becomes so disorderly that Vishnu is incapacitated,
Shiva (life and death principle) destroys all disorder with the
blink of an eye.
Let us try to understand a conflict. Any difference can lead to
intolerance, buried intolerance can lead to confrontation, and
sometimes confrontation can become hostile leading to conflict. We
need to understand the very basis of conflict, which is difference.
The differences that really cause conflict are: human suffering,
injustice and religious superiority. An appropriate resolution can
be offered once the cause is known. Vedas offer some basic value
system that affords means that conflict may not even occur.
Om maa bhraataa bhraatram dvikshan maa swasaaramutasvasaa,
Samayam chah saptataa bhootvaa vaacham vadata bhadryaa.
May we have good understanding with our neighbors and the
members of our community. May our intellect lead us along the path
of righteousness and generate the attitude of truth, service and
cooperation in us.
Vedas have long professed, Aatmavat sarvabhooteshu – Look upon
all beings as your own self.
Since 9/11, the demonstrations that we’ve all witnessed bear
testimony to the new awareness of the futility and dangers of
violent conflict, in particular war as a weapon to settle disputes.
There is no winner in a war; it is only political brainwashing by
the warring parties. Conflicts lead to violence that leads to the
destruction of life and property. Any perceived conflict is prone
to violent conflict because of poor understanding of the other or
the superiority of our own. Therefore all differences must be
resolved in the environment of a dialog.
People everywhere have become conscious and concerned about the
risks that conflict brings and are interested in resolving
conflicts. But some extremists and fundamentalists have vested
interests to instigate differences in a sensitive manner which
appeal to the economically marginalized and corrupt followers.
It becomes the duty of all governments, rulers and the leaders
to use their power to curb all ideas which:
· promote the feelings of hate thru clever propaganda
· make available or allow the sale of the weapons of war
· promote the sense of martyrdom and eternal glory through
war
The conflicts originate because of believed differences in the
mind, because in mind alone the differences are perceived.
Therefore, in the mind alone one can reconcile differences. The
mind should be prepared to accept the benefits of peace through
education. Most people are still living in conditions unsuitable
for developing minds to grasp the benefits of living in peace. They
are ignorant about their faiths, the progress made in science,
technology and medicine, and human values. Only through education,
they can become attuned to the spirit of good will, cooperation,
and harmonious living.
Fundamental principles that would assure global peace
For most of us global peace is a utopian ideal which is
unattainable. However, it is as simple as willingness to have it
and as complex as a physical impossibility. The pursuit of ‘global
peace’ is neither a waste of time nor an exercise in futility,
because it is our ultimate test to qualify as human beings,
otherwise we risk masking our divine origin by surfacing only our
evil nature. Contrary to the conventional way of thinking, peace
does not depend upon spending exorbitant amount of resources to
build weapons of war, and employ them to defeat the enemy or crush
the ideology not supported by the powerful. It is simply as cheap
as willingness to have it.
Just as for smallest of the programs we’ve begun to exercise the
idea of ‘thinking outside of the box’ employing non-conventional
methods to solve a problem, in the same manner, ‘thinking outside
of the box’ may make intractable ‘global peace’ a tenable way of
living. The fundamentals of this approach are rather simple. It
considers practice of three human values. First, the human mind
must be quieted down and brought into focus for the cherished human
goal of ‘global peace.’ It is possible by the only force in the
world known to do so. And that force is the human value, called
Love.
Right from the childhood, we must be taught that we are a part
of the whole. It is possible only by developing a feeling that if I
hurt the other, I’m hurting myself. Correspondingly, the only way
to protect myself is by protecting the other (human beings,
animals, plants and the environment) and not by their annihilation.
And that brings us to the second human value is called Nonviolence.
Also, right from the childhood, we must be taught about our
uniqueness and our differences from the other. During our
interactions with others if we want to be treated right, we must
treat the other with respect first. And that human value is called,
Right Conduct.
Even with all that global peace is not possible without their
supporting basis. That supporting basis is dharma (human conduct)
for the government and the people alike. For dharma to hold, the
government must preserve, protect and defend justice. Any
government that fails to do justice is an ineffective government.
The law must be based upon the eternal laws that do not change with
space, time or human mind. Any law that is not universalizing is an
ineffective law. The law must be the same for all: the government
and the people. Accordingly, the people must exercise their duty to
elect only those people as leaders, who can in all sincerity
preserve, protect and defend justice. When government fails to do
justice, it gives incentive to people to engage in unlawful
activities. In the Vedas, it is said, ‘Atmavat Sarvabhooteshu’,
look upon all beings as your own self. Dharma in justice is
maintained when we (government and the people) consider us
connected together. If we are unjust to the other, we are unjust to
us.
The second supporting factor to uphold dharma is that neither
the government, nor the people can have unlimited freedom. We all
pursue certain endeavors in life to fulfill two basic needs: the
need for security, and the need for pleasure. A steady and suitable
employment may assure adequate income to provide for food, house,
automobile and insurance to satisfy our needs for security.
However, there is no upper limit to the extent of the type house,
automobile and insurance that one may want above the needs. As far
as the need for the pleasure of the senses, there is no lower limit
to appease the need at a satisfactory level. The upper limit may,
however, correspond to the capacity and functionality of the
particular sense of perception. It is our common understanding that
material prosperity allows freedom toward fulfilling the needs and
wants for security and pleasure. The real freedom implies a natural
state of contentment, at any level of fulfillment of the needs, and
that means the absence of wants (our material nature). The
government must make sure that those who fail to find jobs are
employed in civic projects and infrastructure development.
Freedom also lies in following the law. In as much as we follow
them we feel free. For example, as long as we drive within the
posted speed limits on a highway, there is no cause for any alarm
and we feel alright. When we break the law by going over the posted
speed limit, we feel anxious about the possibility of a policeman
catching us and giving us a ticket for speeding, and thus we are
not free. There may also be certain rules and laws that are
outdated. In general, however, we are free in as much as we follow
the laws. Dharma in freedom means considering the law to be our
own.
Each one of us in justice and in freedom, allowed to fully
bloom, can take our world to unimaginable heights of
accomplishments. Therefore, energies of subjugation and
domination only delimit human potential. We must disallow
fear-based tactics to pursue personal agenda of staying in power
and corporate greed to amass what really comes from collective
effort. These two factors will drive human beings to achieve
medical, technological, and artistic mastery for the benefit and
comfort of mankind. We will come to an understanding that harmony
means inclusiveness of all communities of faith, race and culture
without losing uniqueness of any. Ultimately, to achieve peace we
must all desire peace.
· The nations must desire to live in peace
· The citizens must desire to live in peace
· The families must desire to live in peace
· The individual must desire to live in peace
The quality of living in harmony or balance with the environment
around us in peace is possible by our willingness to do so. While
willingness to live in peace may not come natural to all, a certain
life-style can assuredly transform any human mind to accept the
other and develop an attitude of forgiveness. We live in a world
full of deep-rooted ignorance, hatred, jealousy and delusion that
is brainwashed to use violence as a means to disturb harmony. These
negative thoughts can be mitigated only through certain training
that may attune people to their divine origin and arouse the sense
of eternal connectivity that is forgotten.
Education must play a vital role to develop an understanding of
human connectivity. It must revitalize our faith in the strength of
moral principles so that collectively we help restore the social
order and perform actions with an exclusively intent for the
restoration of harmony. We must develop a mind to assimilate only
the good, the auspicious and the divine. And we must discipline our
mind to live in peace naturally.
In the order of priority, his education must be made mandatory
for the children, the teachers, then the rulers, presidents,
politicians and the leaders, followed by the rest.
The process to discipline the mind to live in peace
Ultimately, to achieve peace we must all desire peace. There are
certain life-styles that train our mind to be calm and collected so
that we are able to understand the environment around us and
develop a feeling of interconnectedness. These life-styles prepare
us to develop a healthy body, calm mind and a sharp intellect to
realize our natural potential. A mind, disciplined with these
life-styles, considers the pain of the environment as its own and
becomes sensitive to its suffering. It outgrows the selfish nature
and begins to accept responsibility for the environment. One such
life-style is Ayur-Living offered at the Institute of Spiritual
Healing.
Institute of Spiritual Healing (ISH)
ISH is a school dedicated to conduct and practice of techniques
to develop Ayur-Living (AL). AL is an approach to bringing to
awareness our inherent characteristic to be happy and complete.
Whereas happiness is tied to fulfillment of an objective or
achievement of a goal, completeness is a synonym with a state of
accomplishment devoid of mistakes and failures in the process or
path for a pursuit. When thinking is clear and no universal values
are compromised, there is no basis for mistakes or sickness and no
impediments for pursuits. Good health is one of the key elements
necessary for our wellbeing leading to the state of happiness. AL
allows one to develop a sense of wellbeing by following a
life-style that finds basis in many cultures but mostly ignored.
The term wellbeing is being used to imply a state of effectiveness
in any situation of health or sickness.
AL begins from the basic understanding of who we are, to
recognize the importance of being in harmony with the environment
and prepare us to develop a sense of what a healthy body, calm mind
and a sharp intellect can do to develop our unrealized potential.
Living in a world of information overload it allows us to choose
and be an effective participant based on our respective natures and
acquired skills. It heightens our awareness to discriminate and use
discretion for actions in life that are conducive to maintain a
healthy body and a cool mind that in turn may provide feedback to
develop awareness of what the body and mind may need for sustained
happiness. The sense of wellbeing is developed through a set of
disciplined actions that allow one to activate body's natural
healing processes.
There is no active regimen or therapy and in that sense AL is
not a prescriptive form of either modern or alternative medicine.
It is best described as a collection of disciplinary tools that
with practice add up to a state of wellbeing. It draws upon a
variety of traditions ranging from the art of breathing to
stimulate the five vital airs in the body, specific yoga postures
contributing to aerobics, chanting of healing words and listening
to healing tunes, meditation, well-experimented diet from Ayurvedic
schools and visiting places of natural healing. In addition, there
is emphasis on exploring new approaches, their suitability for AL
and integrating them into workable routine.
The control of breath controls the fluctuations of mind. It
brings to surface the interior wisdom that is dulled due to actions
born of passion, anger and delusion. It promotes concentration and
focus. Praanaayaama is an effective aid in the treatment of many
chronic conditions heart ailments, hypertension, arthritis, and
diabetes, reduction in a variety of cancerous growths, digestion
and immune disorders. Yoga postures discipline the mind and the
intellect to bring these to a state of equanimity and allow one to
be in harmony with one’s environment. Yoga postures stimulate
endocrine glands and restore their normal function.
Sound or vibration is a powerful force. The universal sounds
during satang lead to harmony with the environment and help
alleviate reactions to situations. By consistent and dhyaana (deep
meditation), one can make one’s mind stress-free and restore body
capacity to heal itself. The other benefits include relief from
stress, anger, anxiety, depression, substance abuse and addiction.
Dhyaana relieves fatigue and laziness. It takes one to one’s
natural state of joy with awareness. It helps free the mind from
desire(s) that make it restless and inconsistent and therefore
realize the self within, a silent witness of it all.
With our own constitutive natures, each one of us can be one
with the self within that is the same for all. Then there is no
distinction between the knower, the knowledge and the known just
like a red-hot iron ball in a kiln loses its distinction from the
heat of the red-hot oven. We begin to see our connectivity with the
rest and become sensitive to the pain and suffering of others as
our own.
Regular practice of AL revitalizes body’s immune system. It aids
in developing positive energy that increases efficiency and
effectiveness leading to improved performance at work. It helps in
achieving a healthy body, a sound mind and a reason for our
existence. It relieves stress and leads to mental peace and
happiness in life. It develops enthusiasm and focus in daily
activities. If we’ve individual peace, global peace becomes
inevitable. The contact information for the program is:
instituteofspiritualhealing.com; [email protected]; Tel: 256-604-6927
in the USA.
Om! Shaantih Shaantih Shaantih.
Summary
It is clear that dharma supports the society, maintains the
social order, and assures well-being and the progress of the
society. Dharma makes it possible for every human being to
consciously accept the laws of the group, city and the country as
if it is their law, making it easy for them to follow the rita.
Dharma is not restricted to any particular society or nation.
Dharma is expressed as human conduct in all human endeavors at any
stage in life or order of society. Dharma is an ordering principle
which is independent of one’s faith, race or culture, and provides
freedom in the chosen path for seeking the reality. Dharma applies
to swadharma (the individual) as well as to raajyadharma (the
government). Raajyadharma must assure that there is equal law for
all.
Dharma has no prejudice or partiality; it is imbued with truth
and justice. Human beings must adhere to dharma and make sure that
they never deviate from dharma. The path of dharma requires that
all human beings must give up hatred against each other and
cultivate mutual concord and amity. Through concord and amity
alone, the world will grow, day by day, into the state of
happiness. If dharma (social justice) is well established, the
world will be free from disquiet, indiscipline, disorder and
injustice. Social justice relates to the physical needs and
problems of human beings at the temporal level. Fair taxation,
equal health care, and comparable salary structure are the avenues
to curb corporate greed.
It is the responsibility of every nation to uphold and protect
dharma in their dealings with the other nations. Dharma must be the
basis to resolve global conflicts and international trade. In our
common need for food, water and energy in international trade, the
only law to abide by is dharma. Dharma governing international
relations is the obvious starting point for such an exercise.
Dharma demands that the local economies must not suffer in favor of
international trade fulfilling the interests of major corporations.
Global conflicts can be peacefully resolved through dialog and by
putting an end to any trade that involves transacting the weapons
of war.
Actions performed in accordance with dharma can only be good for
all. Therefore, justice, righteousness, morality, virtue are the
various forms of dharma expressed as Manudharma (dharma for the
human race). Practical dharma or aachaaradharma (human behavior and
conduct) relates to day-to-day interactions at all levels,
beginning with stridharma (duties of a wife) and purushadharma
(duties of a husband). Aachaaradharma is the basis of human
interconnectedness. Dharma is the cosmic thread made into the beads
of all social orders, including religious faiths, the cotton
essence in all being God.
The only way to adopt dharma for success in achieving global
peace is by developing a mind willing to live peacefully. One of
the most effective ways to develop a peaceful mind is through the
principles of Ayur-Living (instituteofspiritualhealing.com;
256-604-6927).
These important factors to bring about global peace must be
introduced through education. There is no better time to impart
this education than at the young age when children have open minds
ready to receive the teaching. Correspondingly, peace education
must begin in schools. The peace programs should be offered to the
children, teachers, leaders and all the rest alike.
References
1. Radhakrishnan and Moore, A Sourcebook in Indian Philosophy,
Princeton University Press, Princeton, NJ, 1957
2. Swami Nirvedananda, Hinduism at a glance, Advaita Ashrama,
Ramakrishna Mission Calcutta Students’ Home, Calcutta, 1984
3. Jayadayal Goyandka, Srimad Bhagavad Gita, Gita Press,
Gorakhpur, 1986
4. Arvind Sharma, An Indic Contribution Towards an Understanding
of the Word “Religion” and the Concept of Religious Freedom, McGill
University, 2002
http://www.infinityfoundation.com/indic_colloq/papers/paper_sharma2.pdf
5. Swami Prakashnand Saraswati, The True history and the
Religion of India, Barsana Dham, Austin, TX, 2003
6. S Kalyanaraman, Universal ordering principle from vedic to
modern times, Sarasvati Research Centre, 2006
7. Rama Jois, Dharmarajya or true government according to
dharma,
http://pages.intnet.mu/ramsurat/Textesdivers/dharmarajya.html)
8. Sathya Sai Baba, Dharma Vahini , Sri Sathya Sai Baba Books
and Publications Trust, Prasanthi Nilayam, India
9. Laj Utreja, Who Are We?, AuthorHouse, 2006
10. Laj Utreja, Dharma, the Cosmic Thread, Paper 140, Session
Din, Dao, or Dharma, World’s Religions after 911, Parliament of
world Religions, Montreal, Canada, October 2006
11. Laj Utreja, What Is Our Origin?, AuthorHouse, 2007
