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Stress charity and swadharma dr. shriniwas kashalikar


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But those; working towards the welfare of mankind; seem to lack this force, fervor, frenzy, courage of conviction, unity and dedication. They hesitate to spend even pittance and take even minor most risk! Can NAMASMARAN consolidate, boost, and empower us; to work with force, courage, conviction, unity and dedication; towards; blossoming of one and all; so that we can conquer the STRESS of sectarian bigotry and fanaticism? We have to verify by practice!

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Stress charity and swadharma dr. shriniwas kashalikar

  2. 2. Like the deprivation other instincts; deprivation of the basicemotion of love and affection; also being one of the causes ofSTRESS; charity (dearness and affection) is logically one of theimportant measures of STRESS management also!The word “charity” has its root in the old French and Latin;and literally means dearness and affection. Thus the acts ofcharity give us gratification of fulfilling our need to express ouraffection; in as much as it benefits many people around us.This is why most of the religions and ideologies; have upheldcharity as adorable value and virtue.Being uncharitable, callous, crude and indifferent to the needsof other people; is actually being blind to our own heart; andsuffer from STRESS; and infect and inflict others! Beinguncharitable; is being violent to ourselves and also to others.Having said this; is being charitable enough to manage stresstotally?This is an important question; because we live in a period;when our charity is usually adulterated knowingly orunknowingly with our petty motivations and/or gullibility.Thus while being charitable; we tend to extract political, socialand other varieties of advantages; or get cheated!But; even if charity is unadulterated; it cannot evolve us; frombeing fraudulent, corrupt, exploitative, cheating, swindling and
  3. 3. so on! We do no really blossom from within; by practicingmere charity!Charity in itself; being a palliative; though egalitarian andcommendable action (response, measure, solution); does notreach and act on the roots of the social and political stressors(evils) viz. sectarian perspectives, policies, plans, programs,administrative machinery, laws, rules, conventions etc, whichcontinue to produce STRESS; at individual and global levelsand harm us.This is why; practice of charity even if it is sincere; can notgive emotional gratification to the discerning individuals, whoare often suffocated in absence of charity; but feel cheated bythe practice of charity!Different kind of charity is involved in subsidy, free healthcare, free education, reservations on the basis of caste. It isgenerated and nurtured and proliferated by consensus bornout of motivations, temptations, meekness, lassitude, indolence,parasitism, irresponsibility and vengeance; to the government.In turn; we get addicted to “live as liability on the others; byexploiting “the dearness and affection and Herculean efforts;i.e. others’ charity”! We begin to despise work; sincerity,accountability, service, dedication, merit etc. and keep ontaking pride in asking for or begging for more at the cost ofothers; as if it is our right! We go on growing as beggars and
  4. 4. seekers. In the course of time we begin indulging in poisonouspropaganda; unleashing indiscriminate violence and creatingSTRESS for everyone. This is worst mismanagement ofSTRESS and harmful to others.The government, which adopts such populist policies; harmsthe society in terms of throttling holistic blossoming of one andall!Thus whether we do charity or get benefited by some one else’scharity; we have to realize that; MERE CHARITY is notsufficient and in fact proves to be counterproductive; in thelong run. Many examples can be given to prove this point.This scenario of failure of “charity” in every way; is evident inthe increasing number and lengths of queues in front of manypublic hospitals, restaurants, temples, churches, mosques,shrines; for charity; in India.In summary, charity in the long run; throttles us; in pride,arrogance, condescending attitude, bloated ego; or beggary,parasitism, meekness, and irresponsibility and antisocialindiscriminate violence!In some situations; charity could be the only and essentialsolution; for individual gratification and social relief; e.g.accidents, natural calamities, droughts.
  5. 5. But today; in general; a holistic perspective, policies, plans andprograms; for fulfilling our physiological needs such asprocreation, hunger, thirst, locomotion, living in our habitat,living in our herd, parental care, working; love for the peers,respect for the elders, kind care for the weak and handicapped,and dispassionate, selfless and surgical violence againstmalignant indiscriminate coercion and violence (punishmentsand PRAYASHCHITTA). This is essence of SWADHARMA.SWADHARMA is evolved and refined form of charity andappropriate solution in the form of proactively allocated(individually and globally blossoming) duty; to differentindividuals; at different stages of life; according differentpersonal and social relationships, different seasons anddifferent auspicious days! Through SWADHARMA; oursubjective feelings, fancies, idiosyncrasies, whims and choicesevolve into objective ones; and blossom in globally beneficialmotivations and actions.The importance of SWADHARMA is that it does not give riseto bloating of our condescending attitude and ego on the onehand (givers); and destruction and/or humiliation of our selfesteem; on the other (seekers)!In Hindu culture that I am aware of; the SWADHARMA hasbeen in practice; in the form of various responsibilities orobligations; conceptualized as “paying off loans or debts”.Debt is called RUNA in Sanskrit; e.g. PITRU RUNA (debt of
  6. 6. father), MATRU RUNA (debt of mother), and SAMAJ RUNA(debt of society). “Repaying these loans” is calledSWADHARMA. Thus there are PUTRA DHARMA (thesacred obligations of a son), MATRU DHARMA (sacredobligations of a mother), PITRU DHARMA (sacred obligationsof a father), RAJA DHARMA (sacred obligations orresponsibilities of a king).This DHARAMA prevalent in the different stages of life; iscalled ASHRAMA DHARMA. Thus the DHARMA in studentstage is that of (BRAHMACHARYA ASHRAMA), marriedfamily person’s stage (GRUHASTHA ASHRAMA), retiredstage (VANAPRASTHA ASHRAMA) and stage oftranscendental renouncement or renunciation (SANYASAASRHAMA).Thus; a BRAHMACHARI student is expected to observeausterity and celibacy and study. This is obviously a wise thingif practiced intelligently and with insight; if one considers theindividual and social loss e.g. menace of AIDS and othersexually transmitted diseases, problems of unmarried mothersand most importantly thwarting of sublime aspirations andbecoming corrupt slaves of our petty self; due to temptation,diversion, distraction and fixation of our mind on physical,sexual and material pleasures.The GRUHASTHA or family person had the sacred duty ofoffering hospitality to a guest (ATITHI). The ATITHI could be
  7. 7. any one and not necessarily a friend or a relative. ATITHIserved a benevolent purpose for the society; as a pilgrim, atrader, an entertainer, a social scientist and in any case auniting force amongst the people in different places.The stage of retired life and the stage of renunciation(VANAPRASTHA and SANYASA) were characterized byconsultative activities. The VANAPRASTHA and SANYASA;meant for being promoted to impartial judgments, instructingin day to day routine and providing guidance in spiritualquests. There is no escapist or self depriving connotation in anyof these; and in any way.The concept of SWADHARMA is akin to the role of a cell inmaintenance of internal environment i.e. homeostasis. Thusjust as a cell participates in homeostasis in subservience to thehealth of its own; and of the organism; similarly an individualparticipates in social homeostasis in subservience to the healthof his or her own; and the health of the society.Since the fabric of the Indian society has been unidentifiablydamaged and mutilated repeatedly; the revival of the oldSWADHARMA; does not seem plausible, possible andprobable. But we can understand and practice the essence ofSWADHARMA; through rectification of our cognition, affectand conation; through NAMASMARAN, which catalyzes theevolution of our subjectivity, into objective consciousness,
  8. 8. global perspective, global thinking, global policies and globallybeneficial administration and implementation in our own field.To put it more explicitly; a doctor would work for the adventof holistic medicine, a lawyer would work for holistic lawswhich would provide not merely punishment butPRAYASCHITTA (opportunity for one’s individual and socialwelfare), an educationist would evolve holistic education(which nurtures spiritual, cognitive, affective, psychomotorand productive domains of a child); in terms of policy making,planning and implementation.This is the evolution from CHARITY to SWADHARMAthrough NAMASMARAN (which Lord Krishna and the otherseers have intensely and earnestly advocated for millennia) andis the core of the Total Stress Management that can eradicatethe evils such as; child labor, begging, slum dwelling, pavementdwelling, diseases, handicaps, pollution etc.It has to be reiterated that NAMASMARAN; can work farmore benevolently; than what has been conceived andarticulated here.