The Complex Interplay of Dharma and Professional Integrity in Epics
As I go through my daily ritual of reading the blog in the Speaking Tree in the ‘Times of India’ by Narayani Ganesh, entitled, “Rising Above Affiliations in Politics and Environment.” I am once again into a contemplative mode. I start recalling that back in the times of epics, Devtas and Asuras had their own Gurus. Then I started recollecting the story of Kacha, which I vividly quote as the strongest resolve of the protagonist Kacha to fulfil his objective of acquiring the Mritya Sanjivani Vidya to save his clan of Devas from the unfair advantage the Asuras had been provided by their Guru Shukracharya to come again to life after being killed.
Guru Shukracharya remained committed to his profession and rose above the political need of Raj Dharma and accepted Kacha as his disciple. The Asuras too didn’t directly confront Guru Shukracharya with the moral question of whether or not he should accept a disciple from the enemy side in the times of a long-drawn war. His disciples, the Asuras, were perhaps overconfident about getting rid of Kacha by killing him and they did it in various ways. But due to Guru Shukracharya’s obstinate daughter Devayani, every time, the Asuras killed Kacha in various ways, he was brought back to life till he was burnt, ashes mixed in water and fed to Guru Shukracharya himself. But contrary to the expectation of Asuras, this act led to Devyani requesting her father to teach the Mritya Sanjivani Vidya to Kacha in Guru’s stomach to bring himself back to life, after Kacha was recovered from his stomach. This led Kacha to achieve his objective, which might not have happened had the Asuras trusted the professional integrity of their Guru.
Yet in all this episode, the revered Guru Shukracharya, whose spiritual development must have been exemplary, was neither free from his attachment to his daughter nor did he follow the Raj Dharma of not accepting a disciple from the enemy side. In fact, the dynamics of righteousness or Dharma itself becomes confusing for small-minded people like me.
Eklavya had to lose his thumb, and his talent was sacrificed to the Raj Dharma of Acharya Dron. Karna received a curse from his Guru Parashurama, who is considered the sixth Avatar of Vishnu. This happened because Karna displayed extraordinary tolerance to the pain caused by an insect bite, which revealed his true identity as a Kshatriya—a warrior clan that Parashurama despised. Guru Dron too was not free from his Raj Dharma of fighting for the ongoing ruler of Hastinapur and siding with the Kauravas in the Mahabharata war. Even Yogeshwar Krishna didn’t take part in the War directly but fully guided Pandavas strategically.
How can then Spiritual Masters be apolitical and rise above the affiliations or environment?
Dharma and Reality
Guru Shukracharya’s role in the story of Kacha exemplifies the paradoxes inherent in the concept of Dharma. His acceptance of Kacha, a disciple from the enemy camp, illustrates his commitment to his professional duty as a teacher. However, his attachment to his daughter Devayani and his ultimate teaching of the Mritya Sanjivani Vidya to Kacha, despite the implications for the Asuras, demonstrate the complexities of personal and professional responsibilities.
In later history, Chandragupta Maurya, the founder of the Maurya Dynasty, was installed as the ruler due to the extraordinary intellect and strategic planning of his Guru Vishnugupta, also known as Chanakya, by defeating the mighty Nandas. They were wise enough to recognize the exceptional administrative talent of Amatya Rakshasa and convinced him to join the service of the very person whom he tried to banish when he was in service of the Nandas. Despite their political maneuvering, neither Chanakya nor Amatya Rakshasa can be considered spiritually blank—they were both Karmayogis in their respective spheres, though not free from political bias.
Gurus are often the initiators of philosophies followed by the ruling class, and this role has not become completely irrelevant in the present context despite the change of institutional structure from the Ashramas of ancient India to the universities of today. Universities often become epicentres of activity during political upheavals—we have recently seen this in the case of Bangladesh, where intellectuals played a crucial role in overthrowing a government.
Therefore, it seems utopian to think that gurus will follow only the spiritual dharma of meditating and remain unconcerned with the environment around them. Had this been the case, the intellectuals, books, and property of the ancient university of Nalanda would have been spared from burning by foreign aggressors. On the contrary, intellectuals and think tanks are often among the first targets in cases of political change and upheavals.
The Ethical Dilemmas were always there and will remain
Acharya Drona’s insistence on Eklavya’s thumb as Guru Dakshina reflects the harsh realities of Raj Dharma, where personal merit is often sacrificed for political expediency. Similarly, Karna’s curse from Parashurama underscores the rigid social structures and the consequences of crossing those boundaries, even unknowingly.
The Gurus can not control the entire social culture and practices unless he or she keeps himself or herself aloof from the society staying in the jungle and not participating in anything that goes around in the society. Remaining in Jungle, he or she risks being redundant and being in society, s/he can’t be aloof to social rules and practices, even if some of them remain ethically unacceptable.
Bhutan has a long history of intertwining religion and governance. The Drukpa Kagyu school of Buddhism has played a significant role in shaping the country’s political and social structures. Historically, the dual system of governance, known as the Chhoe-sid-nyi, combined religious and secular authority. It is believed that the inclusion of monastic leaders in political roles helps maintain a focus on ethical governance. Their presence in the government acts as a moral compass, guiding policies and decisions in alignment with Buddhist principles. This approach promotes a governance style that prioritizes the welfare of the people and the environment. The concept of “Gross National Happiness,” a development indicator preferred over the purely economic “Gross National Product,” is an outcome of this integration. This holistic approach appears more comprehensive, at least in concept.
Strategy Over Direct Action: Role of Yogeshwar Krishna in Mahabharata War and the Ethical Dilemmas of the Budhist monk Thich Nhat Hanh:
Yogeshwar Krishna’s role in the Mahabharata war, where he chose to be a charioteer and a strategist rather than a direct participant, highlights a different aspect of Dharma. His guidance to the Pandavas, particularly to Arjuna, reflects his strategic acumen and his ability to rise above the immediate fray to influence the course of events significantly.
Thich Nhat Hanh, a renowned Vietnamese Zen Buddhist monk, serves as a modern example of a spiritual leader navigating ethical dilemmas due to conflicts with the government. His life and work highlight the challenges of maintaining ethical integrity while engaging with political and social issues.
Opposition to the Vietnam War: During the Vietnam War, Thich Nhat Hanh actively opposed the conflict, advocating for peace and reconciliation. This stance put him at odds with both the South Vietnamese government and the communist North Vietnamese forces, creating an ethical dilemma as he balanced his commitment to non-violence with the political realities of the war.
Exile and Advocacy: Exiled from Vietnam in 1966 due to his anti-war activities, Thich Nhat Hanh continued to advocate for peace and human rights. This advocacy often brought him into conflict with various governments, challenging him to maintain his spiritual teachings while navigating the political implications of his work.
Engaged Buddhism: Thich Nhat Hanh developed “Engaged Buddhism,” applying Buddhist principles to social, political, and environmental issues. This approach sometimes led to ethical dilemmas as he addressed societal problems without compromising his spiritual values.
Balancing Activism and Spirituality: As a peace activist and a monk, Thich Nhat Hanh had to balance his activism with his spiritual responsibilities. This dual role required careful navigation of the ethical challenges of political activism while maintaining his spiritual integrity.
International Influence: His teachings and activism gained international recognition, leading to interactions with global leaders and organizations. These interactions sometimes placed him in politically sensitive situations, necessitating careful ethical consideration to stay true to his principles.
Thich Nhat Hanh’s life exemplifies the strategic approach spiritual leaders must take to uphold their ethical integrity while engaging with political and social issues.
Conclusion:
The examples of these great figures from the epics illustrate that rising above affiliations and personal attachments is an ideal that is difficult to achieve. Spiritual Masters and Gurus, despite their elevated status, are often entangled in the same webs of duty, attachment, and morality that bind ordinary humans.
The stories of Kacha, Eklavya, Karna, and the strategic role of Krishna in epics, India’s early history of Chankya times and several examples from the recent world remind us that even the most revered figures are grappled with the same political and moral duties and face similar ethical dilemmas and challenges. Their lives offer profound lessons in the complexities of Dharma, the interplay of personal and professional responsibilities, and the enduring struggle to rise above affiliations and environment. As we contemplate these stories, we can gain a deeper understanding of the human condition and the timeless quest for righteousness and integrity.
The Way Forward
a. Maintain a Non-Direct Role in Government:
- Spiritual leaders should aim to stay out of direct governmental roles to avoid conflicts of interest and maintain their primary focus on spiritual guidance. By remaining separate from day-to-day political functions, they can offer unbiased moral and ethical perspectives without being entangled in political maneuvering.
- However, it is crucial that they remain attuned to societal changes and challenges. Their awareness of the political environment allows them to provide relevant and timely guidance on matters affecting public welfare.
b. Offer Unbiased Opinions on Governance:
- Spiritual leaders should feel empowered to express their views on governance, but these opinions should be guided by principles of fairness and justice rather than sectarian interests. This approach ensures that their insights contribute constructively to the broader public discourse and promote the common good.
- Their statements and recommendations should aim to transcend religious biases and focus on universal values such as human dignity, equality, and ethical governance.
c. Foster Community Welfare and Interfaith Harmony:
- By initiating and participating in community welfare programs, spiritual leaders can play a crucial role in addressing societal issues and promoting social cohesion. These programs should be inclusive and aim to benefit people from all backgrounds and faiths.
- Encouraging interfaith dialogue and collaboration is essential for fostering mutual respect and understanding. Spiritual leaders can act as mediators and facilitators in creating platforms where different communities can work together for the common good.
d. Serve as a Balancing Force for Justice:
- Spiritual leaders should act as moral compasses, holding governments accountable for their actions and ensuring that policies and decisions are just and equitable. Their role as ethical watchdogs can help safeguard the rights and welfare of all communities, promoting peace and harmony.
- Their influence can be instrumental in advocating for policies that reflect core values of justice, compassion, and integrity, contributing to a more balanced and inclusive society.
Implementing the Vision
To implement this vision effectively, spiritual leaders might consider the following actions:
- Create Platforms for Dialogue:
- Establish interfaith and interdisciplinary forums where leaders from various backgrounds can come together to discuss and address societal challenges collaboratively.
- Promote Educational Initiatives:
- Support and engage in educational programs that emphasize ethical values, social responsibility, and community service, helping to cultivate a generation of thoughtful and compassionate leaders.
- Encourage Civic Engagement:
- Inspire their followers to participate in civic activities and community service, fostering a culture of active citizenship and social responsibility.
- Advocate for Policy Reforms:
- Work with policymakers and civil society organizations to advocate for reforms that align with principles of justice and equity, addressing systemic issues and promoting social justice.
By adopting these strategies, spiritual leaders can navigate the complexities of their roles in a way that harmonizes spiritual principles with the demands of a diverse and dynamic society.
Inspire Positivity 