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OTHER WAY OF POLITICS OF DHARMA VIS-A-VIS POLITICS OF RELIGION

OTHER WAY OF POLITICS OF DHARMA VIS-A-VIS POLITICS OF RELIGION

The most unfortunate aspect is that we in India has toiling hard politically to make our traditional Dharma a dogmatic missionary religion which was never here in the past. If we try to understand this we must see what the ShreemadbhagwadGeeta teaches us as this is one Scripture  which is almost available  in every Hindu home along with the Ram Charit Manas or the Ramayan. One of the beauties of SrimadbhagwadGeeta is it's humanity. In the Geeta humanity is more important than ethnicity or any other symbol of identity. Throughout  in the Geeta , the word Dharma has appeared again and again but the most exciting aspect is that the word Dharma has nowhere in the Geeta  been defined in any dogmatic way. Rather in the Geeta Lord Shri Krishna denounces the concept of Kuldharma which is  advocated by Arjuna in the opening part of his dialogue with the Lord. In its place the Geeta opts for a dynamic concept of  Dharma which is based on our own status , behaviour and abilities or Gunas  . At different stages of life our abilities and behaviour change and along with them our dharma also changes. In the beginning when our abilities are limited our dharma is different from the situation when we have consciously improved our abilities. But in any case our dharma is not dogmatic or ethnic  in any sense, rather it's highly individualistic with the aim of social upliftment and the concept of dharma  is directly based on the concept of duty which is called karma in the Geeta. The aim of the dharma is the upliftment of an individual from lower level of qualities to higher level and the way to achieve this or way to follow the path of Dharma is the path of karma. When the Geeta defines the desired karma which leads us to the path of Dharma  we see this includes renouncement of results of our karma and our efforts to integrate the society with the help of attitude of service, truth, non violence, etc. All such qualities have nothing to do with ethnicity , rather these are the elements of humanity. And the most striking aspect is that we  understand the fact that satya  is discovered only by way of debate , debates which are  open and fearless,  which are without fear of losing the value of identity and debates that  encourage the process of course correction.
   We must understand India is essentially a land of religious faith and no amount of modern thinking and technology has so far succeeded in  weakening this faith. So any politics in India can never succeed  if this does not address religion . But in the present time when there has been very strong and committed efforts are being made to convert India into a dogmatic nation -state we need a politics of spiritualism and politics of karma and Gyan which synthesises our understanding of karma based Dharma  with the modern days challange. This politics will enrich the elements of liberty, equality, fraternity and justice to come to forefront of public discourse. Considering the rising influence of dogmatism we need alternative politics of spirituality, truth, non violence and humanity . This will enable our political system to save itself from becoming undemocratic and dogmatic. And this will also win the heart of majority and minority both as this will feed Indian version of secularism distinct from the European and the Westetn versions which has been land of missionary religious faiths.

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