Rajdharma as an ideology in politics
Rajdharma as an ideology in politics
By Dr S. Kalyanaraman
A nation is a cultural identity. A state is a device for administering polity. Sanatana Dharma which is nationalism should govern the devices of polity, the apparatus for conducting the affairs of the state. Dharma is called esha dhammo sanantano by Gautama Buddha and as ariya dhamma by Mahavira.
The first book of Tirukkural of Tiruvalluvar in Tamil is called aram, ‘dharma’; the second is porul, ‘wealth’; and the third is inbam ‘joy’; the three-fold division is consistent with the purushartha trivarga: dharma artha kama (duties, wealth, joy). Illaram means ‘householder’s dharma’ and is explained in 20 chapters of the first book on aram, ‘dharma’. A compound such as cid-dharma is interpreted as ‘transcendental nature’, so is manava dharma ‘human nature’, giving the word dharma a comprehensive elucidation as ‘natural order’. Rishi Kanada in Vais’es’ika sutra notes a definition of dharma by its beneficial impact, focusing on discharge of one’s responsibility: “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.”
Bhishma explained to Yudhishthira: “It is very difficult to define dharma. Dharma was explained as that which helps the elevation of the human. This is the reason, this that assures well-being is assuredly dharma. The learned rishis declared: This that supports is dharma.” Like satyam, dharma was explained with reference to the beneficial effect it generates: well-being and progress of humanity. “Dharma is this that supports and that assures the progress and the well-being of all in this world and the eternal happiness in the other world. Dharma is promulgated in the form of orders (positive and negative: Vidhi and Nishedha).” This was the elucidaton of Madhvacharya in his commentary on Parasarasmruti. This rendering of the semantics of dharma explains why dharma covered all aspects of life for the well-being of the individual and also the samajam.
Dharma unites. Religion and its obverse secularism divide. Religion is a restrictive canvas related to modes of worship of a divinity called by a variety of names.
Dharma unites. Religion and its obverse secularism divide. Religion is a restrictive canvas related to modes of worship of a divinity called by a variety of names. Religion and its obverse secular is restrictive in relating to parts of society. Dharma is all-encompassing and resolves conflicts. Religion and secular foment conflicts. “The word ‘Hindu’ was first used by the Muslim invaders of the middle ages to describe the inhabitants of the valley of the sand dunes. But the culture that we know now as Hinduism and that the Indian ones call Sanatana Dharma—the Law Eternal—precedes this name by thousands of years. This is more than a religion, more than the theological direction in which the west understands religion. One can believe in all divinities or in no divinity and remain Hindu. This is a manner to living.” (Kerry Brown, The Essential Teachings of Hinduism; loc. cit. Rama Jois, Dharmarajya or true government according to dharma.
Within this all-enveloping framework, dharma as applied to governance, called rajdharma is explained as the facilitation of individuals of the samajam attaining the purushartha of dharma, artha and kaama without transgressing dharma, the ethical principles of conduct and inter-personal relationships. This is affirmed by Barhaspatya sutra, II-43-44: “The goal of rajaniti (polity) is the accomplishment of dharma, artha, kaama. Artha and kaama must be subject to the test of dharma. Dharma was supreme law of the state and rulers and subjects alike were subservient to this law. Dharma is the constitutional law of modern parlance, explaining the contours of the functions and responsibilities of the state, constraining the ruler by regulations which restrain the exercise of sovereignty by the ruler - a parallel to the paradigm of checks and balances enshrined in modern constitutions to prevent abuse of power while ensuring equal protection to the subjects without discrimination. “Just as the mother Earth gives an equal support to all for living, a king must give support to all without no discrimination.” (Manusmruti). “The king must furnish protection to associations following ordinances of the Veda (Naigamas) which protection should extend to all - those non-believers (paashandi) and to others as well.” (Naradasmruti, Dharmakos’a, p. 870). The absence of discrimination, provisions to check abuse of power and enjoining the state to promote the individual’s and samajam’s activities for the attainment of purushartha [achieving the goals of life — of dharma (righteous conduct), of artha (economic well-being) and of kaama (mental well-being)] are the key facets of rajdharma. Such a rajdharma is beyond secular and is a sacred trust to be administered with diligence and commitment.
Dharma is the constitutional law of modern parlance, explaining the contours of the functions and responsibilities of the state.
Such a rajdharma is exemplified by Ramarajyam which is evoked by many rulers of Bharatam in many parts of the nation in their references to Sri Ramachandra as the ideal ruler whose example the rulers hoped to emulate in rendering social justice and in regulating the affairs of the state. Ramarajyam is a dharma polity, governed by a dharma constitution. This is the reason why Valmiki refers to Rama in eloquent terms: Ramo vigrahavan dharmah. (Rama is the very embodiment of dharma).
The two great epics Ramayana and Mahabharata and the Bhagavata Purana explain dharma in action, the application of the ‘ordering principles’ in specific real-life situations, in moments of creative tension such as when a proponent like Arjuna had to decide to fight against his own kith and kin, members of his own kula. This moment of decision results in the delineation of the dharmakshetra (the domain of dharma) in that song celestial, Bhagavadgita. An enduring metaphor of the Bhagavatam is samudramanthanam: deva and asura apparently in conflict work together to harness the resources of the ocean by churning the ocean together. This togetherness to achieve artha and kaama is a dharmic cooperative endeavour, an example of a samajam in harmony, pulling together for a common purpose - that purpose is loka hitam, ‘well-being of loka’. Loka hitam is the touchstone which determines the dharmic nature of positive action. Just as satyam is truth that is pleasing, dharma is action which is loka-hitaaya ‘for the well-being of the society’. How should such action be performed or such responsibility be discharged? Governed by ethical conduct, a social ethic which respects the responsibilities being discharged by everyone in society.
The word “Hindu” was first used by the Muslim invaders of the middle ages to describe the inhabitants of the valley of the sand dunes. But the culture that we now know as Hinduism and that the Indian ones call Sanatana Dharma—the Law Eternal—precedes this name by thousands of years.
(The writer is Director, Sarasvati Research Centre and can be contacted at kalyan97@gmail.com)
By Dr S. Kalyanaraman
A nation is a cultural identity. A state is a device for administering polity. Sanatana Dharma which is nationalism should govern the devices of polity, the apparatus for conducting the affairs of the state. Dharma is called esha dhammo sanantano by Gautama Buddha and as ariya dhamma by Mahavira.
The first book of Tirukkural of Tiruvalluvar in Tamil is called aram, ‘dharma’; the second is porul, ‘wealth’; and the third is inbam ‘joy’; the three-fold division is consistent with the purushartha trivarga: dharma artha kama (duties, wealth, joy). Illaram means ‘householder’s dharma’ and is explained in 20 chapters of the first book on aram, ‘dharma’. A compound such as cid-dharma is interpreted as ‘transcendental nature’, so is manava dharma ‘human nature’, giving the word dharma a comprehensive elucidation as ‘natural order’. Rishi Kanada in Vais’es’ika sutra notes a definition of dharma by its beneficial impact, focusing on discharge of one’s responsibility: “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.”
Bhishma explained to Yudhishthira: “It is very difficult to define dharma. Dharma was explained as that which helps the elevation of the human. This is the reason, this that assures well-being is assuredly dharma. The learned rishis declared: This that supports is dharma.” Like satyam, dharma was explained with reference to the beneficial effect it generates: well-being and progress of humanity. “Dharma is this that supports and that assures the progress and the well-being of all in this world and the eternal happiness in the other world. Dharma is promulgated in the form of orders (positive and negative: Vidhi and Nishedha).” This was the elucidaton of Madhvacharya in his commentary on Parasarasmruti. This rendering of the semantics of dharma explains why dharma covered all aspects of life for the well-being of the individual and also the samajam.
Dharma unites. Religion and its obverse secularism divide. Religion is a restrictive canvas related to modes of worship of a divinity called by a variety of names.
Dharma unites. Religion and its obverse secularism divide. Religion is a restrictive canvas related to modes of worship of a divinity called by a variety of names. Religion and its obverse secular is restrictive in relating to parts of society. Dharma is all-encompassing and resolves conflicts. Religion and secular foment conflicts. “The word ‘Hindu’ was first used by the Muslim invaders of the middle ages to describe the inhabitants of the valley of the sand dunes. But the culture that we know now as Hinduism and that the Indian ones call Sanatana Dharma—the Law Eternal—precedes this name by thousands of years. This is more than a religion, more than the theological direction in which the west understands religion. One can believe in all divinities or in no divinity and remain Hindu. This is a manner to living.” (Kerry Brown, The Essential Teachings of Hinduism; loc. cit. Rama Jois, Dharmarajya or true government according to dharma.
Within this all-enveloping framework, dharma as applied to governance, called rajdharma is explained as the facilitation of individuals of the samajam attaining the purushartha of dharma, artha and kaama without transgressing dharma, the ethical principles of conduct and inter-personal relationships. This is affirmed by Barhaspatya sutra, II-43-44: “The goal of rajaniti (polity) is the accomplishment of dharma, artha, kaama. Artha and kaama must be subject to the test of dharma. Dharma was supreme law of the state and rulers and subjects alike were subservient to this law. Dharma is the constitutional law of modern parlance, explaining the contours of the functions and responsibilities of the state, constraining the ruler by regulations which restrain the exercise of sovereignty by the ruler - a parallel to the paradigm of checks and balances enshrined in modern constitutions to prevent abuse of power while ensuring equal protection to the subjects without discrimination. “Just as the mother Earth gives an equal support to all for living, a king must give support to all without no discrimination.” (Manusmruti). “The king must furnish protection to associations following ordinances of the Veda (Naigamas) which protection should extend to all - those non-believers (paashandi) and to others as well.” (Naradasmruti, Dharmakos’a, p. 870). The absence of discrimination, provisions to check abuse of power and enjoining the state to promote the individual’s and samajam’s activities for the attainment of purushartha [achieving the goals of life — of dharma (righteous conduct), of artha (economic well-being) and of kaama (mental well-being)] are the key facets of rajdharma. Such a rajdharma is beyond secular and is a sacred trust to be administered with diligence and commitment.
Dharma is the constitutional law of modern parlance, explaining the contours of the functions and responsibilities of the state.
Such a rajdharma is exemplified by Ramarajyam which is evoked by many rulers of Bharatam in many parts of the nation in their references to Sri Ramachandra as the ideal ruler whose example the rulers hoped to emulate in rendering social justice and in regulating the affairs of the state. Ramarajyam is a dharma polity, governed by a dharma constitution. This is the reason why Valmiki refers to Rama in eloquent terms: Ramo vigrahavan dharmah. (Rama is the very embodiment of dharma).
The two great epics Ramayana and Mahabharata and the Bhagavata Purana explain dharma in action, the application of the ‘ordering principles’ in specific real-life situations, in moments of creative tension such as when a proponent like Arjuna had to decide to fight against his own kith and kin, members of his own kula. This moment of decision results in the delineation of the dharmakshetra (the domain of dharma) in that song celestial, Bhagavadgita. An enduring metaphor of the Bhagavatam is samudramanthanam: deva and asura apparently in conflict work together to harness the resources of the ocean by churning the ocean together. This togetherness to achieve artha and kaama is a dharmic cooperative endeavour, an example of a samajam in harmony, pulling together for a common purpose - that purpose is loka hitam, ‘well-being of loka’. Loka hitam is the touchstone which determines the dharmic nature of positive action. Just as satyam is truth that is pleasing, dharma is action which is loka-hitaaya ‘for the well-being of the society’. How should such action be performed or such responsibility be discharged? Governed by ethical conduct, a social ethic which respects the responsibilities being discharged by everyone in society.
The word “Hindu” was first used by the Muslim invaders of the middle ages to describe the inhabitants of the valley of the sand dunes. But the culture that we now know as Hinduism and that the Indian ones call Sanatana Dharma—the Law Eternal—precedes this name by thousands of years.
(The writer is Director, Sarasvati Research Centre and can be contacted at kalyan97@gmail.com)
posted by Inquiring Mind at 11:39 PM
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