Dharma and Governance

Aga Mujahid Hussain

The world today, after the demise of communism and its theory of scientific materialism, is passing through a period where its other counter part i.e. capitalistic materialism, has occupied the centre stage. Its impact on the masses living in far-flung areas of Asia, Africa and South America is becoming more and more visible. Most nations of these three large continents which are charactarised as having large human resource bases but a low capital outlay, with India being one of the most important of them, are finding their social fabric under extreme stress while trying to adapt to the norms of this system. With wealth slowly becoming the only medium for securing social status, good education and health care, its pursuit is becoming the only goal of a growing mind. All this does not portend too well for the future of these nations. Thus there is a search for an alternative model. We as Indians need to look at the options available to us and to see whether Dharma can afford any help in this process. I intend to examine these options.

The first option is to continue reposing faith in the proponents of the new world order by applying their untested wisdom to solve our problems. For this we need to study the intent of these proponents: whether it is their love for mankind or their greed for gain which prompts them to suggest solutions for us. Even a precursory study of their intentions confirms our worst fears. We find that it is their insatiable desire for more which has led to their investing their excess capital in our economy in capital intensive projects that provide employment to a selective group of our professionals. In the long run this will increase income in some hands while leaving the masses deprived of even the basic amenities of life. As is obvious, widespread deprivation results in rebellion against authority and eventually in chaos. At this point the dream of good governance will be replaced by the catastrophe of no-governance or anarchy, the first symptoms of which have started to appear.

The next option is “refuge in God or Dharma”. This option on the face of it looks fraught with dangers and unsurmountable barriers. We will try and see whether progress can be made on this front.

Religion as a social reality, operates in society at two different levels. People whose understanding of religion is limited to its outward ritualistic form represent the first level. At this level every religion – and there is no exception to it – has its set of bigots who destroy structures and plant bombs and the tit for tat continues ad infinitum. This is because at the level of rituals all religions are mutually exclusive and therefore serious interaction of people of different faiths is not possible. Thus a common programme of social action will not come into existence by interaction among those followers of various faiths who view religion as a solely ritualistic activity. Rather their over emphasis on rituals will create hatred and discord.

The second level at which religions operate in society is through those individuals who dwell in the spirit of religion. They are those who have liberated their souls and have developed spiritual affinity to the source of all creation, God Almighty. At this level, the differences visible at the ritual level among religions melt away and the common face of all religions and all peoples becomes visible. The differences of faith, race and language disappear but not because they do not exist, but because they have been understood as part of the scheme. The Quran says: ‘O, mankind, we have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in sight of God is the most God – conscious of you. God is All-knowing, All-aware, (Chapter 49:13)

At this level Ekaiva Manusijatih (The human race is one) sparkles in the mind as an obvious reality. All that matters here is not how high a person is born but how high his ideals are in life, because only by elevating his soul will he become an instrument of God through whom God’s mercy will flow to mankind.

Love thy neighbour as thyself will become a possibility only when the heart has been purified and love of God has replaced self-love and greed and it has been transformed in the vocabulary of the Quran into a Qalbin Saleem (a wholesome heart).

Hence it is religion at its spiritual best-i.e. at the level of Brahmavidya (Knowledge of God) and Atmadarshanam (Knowledge of the self) to use the Vedantik terminology; at the level of ‘And the shall know the truth, and the truth shall make you free’ as the Bible says; and at the level of he who identifies his own soul identifies God’, as observed by Ali, the cousin and son-in-law of Prophet Mohammed – which has the potential to unite mankind in establishing a just social order. The Upanishads speak of putting an end to human sorrow and declare that it is not possible except through knowing God. The Bible speaks about love of God and about enthroning justice in courts. The Quran declares that God has sent the prophets to all peoples at different times so that people may uphold justice. It further says to those who believe in its message. “O believers, be you securers of justice, witness for God. Let not the detestation for a people move you not to be equitable; be just, for that is nearer to being conscious of God” (Chapter 5:8). It also says: “Be securers of justice, witnesses for God, even though it be against yourselves or your parents and kinsmen, whether the man be rich or poor”. (Chapter 4: 135).

All human beings have been bestowed the ability to develop minimum spirituality which would ensure that they love good and hate evil. But it is the duty of those whom God has given the extra ability and opportunity to traverse the path of Brahmavidya and Gyana Yoga to impart to the masses the knowledge of Parmatma and atma in the format of Karmayoga and not just precept. This is how the Mahabharata parable of Lord Krishna alighting from the chariot and its being destroyed can be interpreted i.e. if the reigns of the world are not in divine hands the world will be destroyed.

The world has reached a point where exploitation of natural resources is at its zenith. With more material being made available to man the issue of distributive justice is becoming more and more pertinent. To frame a just format for the distribution of this surplus has never been the task of capitalisitc materialism. On the other hand it has justified the disparity and has endorsed the doctrine of taking from the poor and giving to the rich. Thus it becomes the duty of all religions, and more so their scholars, to act at the spiritual level which is common to all of them – and strive to initially hold back the onslaught of the modern day Satan i.e. consumerism. Once we are able to do that, the day of spiritual renaissance may dawn to deliver mankind from the evil of its own greed.

On such day will religions unite on the basis of their common spirituality and common purpose, and though different rituals will remain, these varied ritual will only be catalysts of spiritual growth – a thing for which they were originally designed – and not sign posts demarcating separate religious identities.

As the Quran says: For each nation have we given a path and an open road (Chapter 5: 48)

Before concluding I would like to quote Dr. S. Radhakrishnan: He says: “I think in this critical period of human history it is those people who are above the strife, above the battle, who think they themselves are the servants of God and humanity, who will constitute the small remnant, the minority, which will raise this world to a higher level.”

From then to now a lot of water has flowed down the Ganga and the need for this minority to organise itself has become greater. I hope that Dharma Rajya Vedi will play a useful role in making this happen. Amen.

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