Dharma Svabhava Matrix for Modern World

Dharma is an untranslatable word which I have often tried to grasp the meaning of. After a lot of thought I feel that in a casually applied way when one says that "I have only followed my dharma" it means performing one's duty as ordained by the scriptures or the conventionally upheld belief system of good actions. This definition falls short on many counts as one's duty from both scriptural and legal angles can vary widely and create conflicting situations. Good and evil are never clear black and white positions but there are shades of grey everywhere. Very often good intentions do not lead to good consequences of actions performed. This problem was analyzed by the intellectual giants since Upanishadic times who have dwelled on this question. 

Since this blog has always tried to remain experiential I will like to make my own interpretation of this word. At any point of life we instinctively know what is right or wrong and based on nature or nurture we are given some rules or value systems from either parents, peers or society. A liberal democratic society creates a structure where right behaviour is enforced. That framework will be perfect in a perfect society but as we all know this is not true. 

All of us have likes dislikes and desires and to ensure that we satisfy these desires we need wealth. So to fulfill these we need to work within the framework of society. Therefore, every individual in the pursuit of happiness, wealth and permanent bliss must create his parameters of Dharma and enforce those rules on himself even though they are neither created nor enforced by society or law. Therefore voluntary obedience to the unenforceable is the framework of Dharma. As we progress in life and evolution this framework becomes clearer and stricter. A follower of Dharma lives in society and uses his powers of discrimination to ensure he continues living among his peers and makes the choices which enable him to attain Self realization or become one with Brahman which is the ultimate goal of life. 

Fulfilling one's desires is not wrong but becoming a slave to those desires is the problem and tis is very well explained how a thought can lead to  a desire, but if the desire is not fulfilled and we cannot drop the thought it can become a persistent thought stream, which is what happens all the time. In fact a book on this aspect called "Wanting the power of Mimetic desire" dwells on the theory  by Luke Burjis which says that we always want what others desire and if this is not fulfilled we get attached to the object of desire. This leads to what the Gita describes a lust for possession which when it gets twarthed turns to anger. Anger leads agitation which in turn clouds one's judgement and ability to discriminate and learn from the past mistakes and renders one's life to a state of utter waste. 

This is called the ladder of attachment but for the ones who move among the world of sense objects free from attachment and aversion, there comes peace and joy and one is free from all sorrows. Then the Gita also says that the disunited mind is far from living in wisdom and it is not possible for such a person to meditate or know any peace or joy. Most of us live lives captive to our desires by becoming slave to our senses which is what the continued advertising encourages us to indulge one's senses. This creates a feeling of carrying away ones judgement like storm clouds drive away the boat of life away from its's path. 

Pursuit of wealth should not be an end in itself but must be a by product of work done within the framework of Dharma. So the ancient scriptures created a kind of model where one has to act ethically based on the norms of society and live a life of virtue and honesty following highest standards of ethical norms and morality. One must take care of one's body by giving it a satvik or healthy nutrition and avoid too stimulating or dead processed food.Also, the need to realise the food mind connect ensures right actions. Acting for the welfare of family, neighbours, community, country and humanity is the correct type of action. Finally, the concept of svabhava which is dictated by our past karmas is also important. In ancient society this was neatly divided into 4 groups Teacher or Guru, Warrior or King, Trader or shopkeeper, labourer or worker. This system was not rigid but there was a tendency to inherit skill sets from the parents which made the child want to repeat the same. The Karma of a person perhaps sends him or her to an environment conducive to fulfill one's goal in life of spiritual progress. 

The complexity of modern society and the multitudes contained in any individual makes this division less clear than envisioned by the scriptures. In this situation comes the elegant division of the inherent qualities that constitute an individual personality. Simply put we have the inert lazy indolent Tamasic nature at one extreme and the superactive passionate Rajasic where action is the norm but it is always done to satisfy likes and dislikes leading to frenzied actions which create a stream of unending desires which are insatiable. Between these two is the Satvik nature which is the balanced calm and peaceful disposition of a person on the spiritual path to Self realization. The svabhava is what one inherits but the attempt is to make this satvik is possible by following the path of knowledge through study of scriptures, meditation. It can also be done through Karma yoga by acting selflessly without attachment to the results and with equanimity. The path of Bhakti or faithful surrender to a superior power called Brahman or the Lord which is the supreme reality is also available. The path of Raja yoga or mysticism is also available for those who want to focus on the mind and meditative practices. Hatha yoga is the use of postures to steady the mind. 

 The story of a rishi and a scorpion in one of the old Indian scriptures captures the essence of what dharma is. The story goes thus…. Once upon a time there was a rishi taking bath in a river along with his disciples. He saw a scorpion struggling in the water. He lifted the scorpion from the water in order to save it. The scorpion stung him severely and he was almost fainting because of the sting. Still he struggled to swim across to the shore and released the scorpion which rushed into the grasses alive. He heaved a sigh of relief and a smile swept through his face and he fell on the river bank unconscious. Shocked by the behavior of their guru who almost got himself killed his disciples, brought him resuscitated him asked him why he would rescue a scorpion which almost killed him. The guru replied, 'stinging is the dharma of a scorpion; but saving a life is the dharma of a rishi.

In the modern age these neat divisions are often not clear and we are compelled to act according to circumstances which are antithetical to one's true nature. This leads to misery and breakdown in relationships, agitation and sin.

	DHARMA	ADHARMA
SVABHAVA	Ideal situation to be pursued by one and all	Bad situation can be overcome by following path of knowledge, work, devotion, mysticism or physical discipline.
PARADHARMA	Less than ideal but can be changed by acting based one's svadharma making sure one does not compromise the framework of Dharma.	The worst situation to avoid at any cost

 

I feel that these are hard choices which need to be made, before every individual at different stages of life.