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Charity and swadharma  dr. shriniwas kashalikar

Charity and swadharma dr. shriniwas kashalikar






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    Charity and swadharma  dr. shriniwas kashalikar Charity and swadharma dr. shriniwas kashalikar Document Transcript

    • The word “charity” has its root in the old French and Latin and literally means dearness and affection. Thus the acts of charity give us gratification of fulfilling our need to express our affection in as much as it benefits many people around us. This is why most of the religions and ideologies; have upheld charity as adorable value and virtue. Deprivation of the emotion of affection being one of the causes of stress; charity is logically one of the measures of stress management also! Being uncharitable, callous, crude and indifferent to the needs of other people; is actually being blind to our own need of expressing our affection and thereby suffer from stress. By being uncharitable we suffer from stress and infect and inflict others by our stress! Being uncharitable is thus violent to us and others. But is being charitable enough today? Can charity per se empower and enable us in effective and Total Stress Management?
    • This is an important question; because we live in a period; when most of our instincts and emotions, which include pettiness, inconsiderateness, lust, possessiveness, impatience, jealousy, anger, sadism, masochism, pride and so on; are ablaze! Thus our charity is usually adulterated knowingly or unknowingly with our petty motivations. Thus sometimes while being charitable; we tend to extract political, social and other varieties of advantages and other times our petty and vested interest drive us to use “charity” as means of mean goals! Thus charity becomes shackling force that imprisons and throttles us; in pride, arrogance, condescending attitude and “fulfillment” of bloating our ego! Charity even if unadulterated; can not evolve and emancipate our all other instincts and emotions which are unleashed excepting the “dearness or affection” and hence proves deceptive with respect to Total Stress Management. Charity in itself; being a palliative; though egalitarian and commendable action (response, measure, solution);
    • does not reach and act on the roots of the social and political stressors (evils), which are in the form of sectarian perspectives, policies, plans, administrative machinery, laws, rules, conventions etc, would continue to produce stress at individual and global levels and harm us. This is why charity even if it is sincere; can not give emotional gratification to discerning individuals, (who find themselves suffocated in absence of charity and cheated by practicing charity)! Alternatively someone’s charity (e.g. charity involved in subsidy, free health care, free education, reservations on the basis of caste etc. by the government) is infected by our petty motivations, temptations, meekness, lassitude, indolence, parasitism, irresponsibility and dependence. We get addicted to “live as liability on the others; by exploiting “the dearness and affection and Herculean efforts involved in some one’s charity”! We begin to despise work; sincerity, service, dedication, merit etc. and keep on asking for more at the cost of others; as if it is our right! We go on growing as
    • beggars and seekers and in the course of time we go to the extent of indulging in poisonous propaganda, unleashing indiscriminate violence and creating trouble for everyone. This is suffering from worst mismanagement of stress and harming others. Thus whether we do charity or get benefited by some one else’s charity; we have to realize that; MERE CHARITY is not sufficient and in fact proves to be counterproductive in terms of emotional black mailing, cheating, tax evasion and other vested interests and social and political evils (responsible for a variety of social maladies (stressors). This scenario of failure of “charity” in every way; is evident in the queues in front of public hospitals, many restaurants, temples, mosques, shrines etc in India. At one stage of the development of society these signs of diseased (exploited) society; could have been inevitable. Charity in those times could have been the only way or solution; for individual gratification and social relief.
    • But today; we need a holistic solution that includes provisions for fulfilling our needs for expressing our physiological instincts such as procreation, hunger, thirst, locomotion, living in our habitat, living in our herd, parental care, working etc. We also need provision for gratification our physiological emotions such as love for the peers, respect for the elders, kindness and care for the weak and handicapped, anger against the coercion and dispassionate, selfless and surgical violence; if and when globally needed. Do we have any holistic solution full of such provisions, that can simultaneously bring check our untoward instincts and emotions and promote individually and globally benevolent instincts and emotions? Such a solution is SWADHARMA. SWADHARMA is evolved and refined form of charity. SWADHARMA is a highly refined and appropriate solution in the form of proactively allocated
    • (individually and globally blossoming) duty; to different individuals; at different stages of life; according different personal and social relationships, different seasons and different auspicious days! SWADHARMA is a matter of evolving individual’s feelings, fancies, idiosyncrasies, whims, choices; inseparable from an individual’s subjective mind or ego. The importance of SWADHARMA is that it does not give rise to inflation and bloating of our condescending attitude and ego; on the one hand; and destruction and/or humiliation of our self esteem; on the other! SWADHARMA; is; evolving subjective realm and fulfilling various responsibilities and obligations, conducive to individual and global blossoming. In Hindu culture that I am aware of; these various responsibilities or obligations are conceptualized as “paying off loans or debts”. Debt is called RUNA in Sanskrit. Thus there are PITRU RUNA (debt of father),
    • MATRU RUNA (debt of mother), and SAMAJ RUNA (debt of society) etc. The concept of “repaying these loans” is called DHARMA. Thus there is PUTRA DHARMA (the sacred obligations of a son), MATRU DHARMA (sacred obligations of a mother), PITRU DHARMA (sacred obligation of a father), RAJA DHARMA (sacred obligation or responsibilities of a king) etc. This DHARAMA prevalent in the different stages of life is called ASHRAMA DHARMA. Thus the DHARMA in student stage is that of (BRAHMACHARYA ASHRAMA), married family person’s stage (GRUHASTHASHRAMA), retired stage (VANAPRASTHASHRAMA) and stage of renouncement or renunciation (SANYASASRHAMA). Thus; a BRAHMACHARI student is expected to observe austerity and celibacy and study. This is obviously a wise thing if practiced intelligent ly and with insight; if one considers the diversion, distraction
    • and fixation of our mind on physical and sexual pleasures, besides the menace of AIDS and other sexually transmitted diseases, problems of unmarried mothers and most importantly thwarting of sublime aspirations. The GRUHASTHA or family person had the sacred duty of offering hospitality to a guest (ATITHI); who were usually involved in all socially beneficial pursuits. The stage of retired life and the stage of renunciation (VANAPRASTHA and SANYASA) were characterized by consultative sacred duties. The concept of SWADHARMA is akin to the role of a cell in maintenance of internal environment i.e. homeostasis. Thus just as a cell participates in homeostasis in subservience to the health of its own; and of the organism; similarly an individual participates in social homeostasis in subservience to the health of his or her own and that of the society. Since the fabric of the Indian society has been unidentifiably damaged and mutilated repeatedly; the
    • revival of the old concept of SWADHARMA; exactly in the same form; from Hindu philosophy and culture; does not seem plausible, possible and probable. But today; we can understand and practice the essence of our SWADHARMA; through rectification of our cognition, affect and conation; through Namasmaran, which catalyzes the evolution of subjectivity, into objective consciousness! We can develop global perspective, global thinking, global policies and globally beneficial administration and implementation, i.e. practice SWADHARMA in our own field, through NAMASMARAN, which the seers have intensely and earnestly advocated! By practicing NAMASMARAN, a doctor would work for the advent of holistic medicine, a lawyer for laws for holistic laws which would provide not merely punishment but opportunity for individual and social welfare, an educationist for the development of holistic education (which nurtures spiritual, cognitive, affective, psychomotor and productive domain of a child) and so on, in terms of policy making, planning and
    • implementation and can effectively and totally manage stress that embodies the burning stressors such as child labor, begging, slums and pavement dwelling, diseases, handicaps, pollution etc. In fact NAMASMARAN can possibly work far more than conceived and articulated here. One need not however believe but verify this.