7. Co-relation of Varna-dharma with Sadharana and Svadharma

svadharma as comprehended in the scheme of varnadharma holds a prominent place in the Gita. But an individual is the unit of society into which a complex whole may be analyzed. As such, svadharma forms the basis of varnadharma, for without the observance of the former, the purpose of the latter cannot be achieved. Varnadharma is the caste duty and svadharma calls on each individual to perform his own duties and obligations ordained by the class.

Again regarding the relation of sadharana dharma and svadharma it is found that the Gita prescribe a set of sadharana dharma which at times may be found in conflict with svadharma. Arjuna’s dilemma in the Gita arises precisely because of the inability to decide between his svadharma a ksatriya duty of slaying the enemies in war, and the higher dharma of non injury to living creatures, especially his own relatives. The Gita shows that there are times when conflict may arise between sadharana dharma or universal duties and individual duty was svadharma. The former includes the possession of certain humanizing virtues and actions based there on, which conduce to the welfare of the entire creation. The latter is a practical application of the former within a particular sphere by an individual belonging to a class characterized by certain prominent qualities. Therefore sadharana dharmas apply to member of all varnas, these rules cannot be based on, or derived from, the nature of the actors who are defined strictly in terms of their specific caste. It can be said that the observance of ethical qualities is thought essential by the Gita for the spiritual development of man. On the other hand, the individual must respond to the call of his guna which primarily shapes his svakarma (one’s own action) and svadharma (one’s own dharma) and, on other hand, he must endeavour to rise to that stage where the manifestation of the gunas ceases to operate, the state of gunatita (moksa). This is possible only when the manifestation of guna is taken as mundane reality, as mere duty, without any attachment to and longing for the results of karma (duty). Therefore, in the Gita Arjuna’s svadharma is said to be his varna dharma. With the advent of this thought that actions follow the doer in the next birth, the concept of varna took a turn in recognizing the birth of a man in a high or low varna in accordance with his actions in the previous birth. The different functions were allotted to the varnas. The man born in the Varna had to fulfill the prescribed duties of the varna. This was his ‘svadharma’. By the exposition of this doctrine of svadharma, in the Gita the individual could not go out of his dharma. The duties of his class were considered to have come to him in accordance with his past behavior. Such an importance was attached to the sticking of varna-duties that their performer could be able to attain even salvation by their right performance (xviii,42-45).The story of ‘dharma-vyadha’ narrated in the Mahabharata, is a selfexplanation of this fact. He followed his ‘svadharma’ by selling meat. By doing so he could reach such a higher position of spirituality. The common duties sadharana dharmas are common in the sense of being independent of caste and station in life, and are binding upon man as man-not as a member of a community.

Sadharana dharma provides the basis for varnadharmas and also define their boundaries. For instance, a brahmin wanting to make a sacrificial offering is not at liberty to acquire the object of sacrifice by stealth, for asteya or non-stealing is a universal duty. Sadharana dharmas are thus the pre-condition and foundations of varnadharmas. They perform the role of watchdog over parochial and provincial egoism, evaluating communal rights within the larger ethical framework of human rights.

Though the Gita explained about various types of dharma but a question may raise that which action is moral according to the Gita. Doing of dharma does not make it moral or immoral. It becomes moral only when dharma itself is moral. Since norms and duties of the specific code of conduct differ from varna to varna, ashrama to ashrama, sreni to sreni, they are said to be not one for all the members of human class in all the circumstances like sadharana dharma. Since norms and duties of the specific code of conduct are one for all, we can sensibly talk about them in terms of the categories of svadharma and paradharma without any logical difficulty while we cannot do this in the case of sadharana dharma because sadharana dharma are common to all. When there is no conflict between the two different dharma, the individual does not face any moral dilemma in doing them. But when the conflict between the two different dharma occurs in a particular situation, the individual faces a moral dilemma in choosing one of them. He or she does not know what to do. Under such a situation the question arises which dharma ought to be chosen? The question is a meaningful question and the genuineness of moral dilemma is a concrete reality of human life which cannot be denied.

Arjuna himself did face the problem of moral dilemma of dharma in the battle of Kuruksetra. So the genuineness of the reality of moral dilemma cannot be doubted. It rather requires a solution which Indian classical theory of dharma is supposed to provide for to be a sound theory of action. If it is true that sadharana dharma and varna dharma represents two different autonomous moralities. sadharana dharma represents general morality and varna dharma represents professional morality and none of the dharma between the two overrides the other, then doing of action in accordance with any one of the dharma would be morally right no matter which dharma we choose to do. If this be so, Arjuna cannot be condemned morally when he was giving up the profession of a soldier and was choosing the path of non-violence which was his sadharana dharma.

But though sadharana dharma in general is taken as moral duty but in the Gita as it talks about svadharma dharma to be the ultimate duty which helps to self–realization therefore in the duty related to one’s caste should be the highest duty without performing which we commit sin. A person motivated by the concept of duty is more apt to be contended and moral. Social harmony and peace are more likely when duties are given first place. Arjuna cannot be said to be morally right when he was giving up the profession of a soldier and was choosing the path of non-violence. The Gita says that doing the duties of other varna is unethical even though they are meritorious. According to the Gita, the performance of svadharma is the norm for moral life. Krishna advises Arjuna to perform his varna duty and fight for justice and righteousness. Doing the work of other varna is unethical even though they are meritorious. Arjuna cannot be said to be morally right when he was giving up the profession of a soldier which was his allotted duty. Man must try to serve the society by being well versed in his own profession once accepted by virtue of his nature born capabilities. Man must, by all means, carry on his own business which has befallen him as a result of his status in life. As the superiority or the inferiority of man does not depend upon the adoption of a profession, but his worth from spiritual point of view depends on the frame of mind, where with he carries on that profession (ii, 49). Therefore in a well ordered society, each class must function according to its inherited qualities and make its true contribution to the progress of social life. Therefore svadharma can make to preservation of morality and to the advancement of public good.

When we perform svadharma according to the Gita we perform lokasamgraha because in the Gita individual good is not separated from the social good. The highest goal is no doubt, self realization, as in the Upanisads, but it is regarded as possible through the performance of one’s duty as conducive to the establishment of a sound ethical order. He could not claim to have his good apart from the social good. By laying emphasis on the concept of svadharma, the Gita suggests that one should search for his role in the social whole according to his nature and find as to how he can contribute to the principle of the sustenance of society. The Gita shows that roots of morality lie in the social context. The law of svadharma instead is a principle of the recognition of one’s public responsibility. The good of the individual lay in working for the welfare of all the sentient beings (sarvabhuta-hitam).

In the Gita, it is affirmed that by doing one’s duty the agent acts in the interest of lokasangraha i, e action done for the welfare of the society. The wise person always adds value to the welfare, or good, of other people.

In the Gita Krishna told Arjuna of the importance of having lokasamgraha as an important goal of life, he also advised Arjuna about setting an example to others by his good conduct:

“Whatsoever a good man does, the same is done by others as well. Whatever standard he sets, the world follows” (iii, 21).

Common people imitate the standards set by the elect. Democracy has become confused with disbelief in great Men. The Gita points out that the great men are the path makers who blaze the trail that other man follow. The light generally comes through individuals who are in advance of society. They see the light shining on the mountain heights while their fellows sleep in the valley below. They are, in the words of Jesus, the “salt”, the ‘leaven’, the light”, of human communities.

When they proclaim the splendor of that light, a few recognize it and slowly the many the persuaded to follow it.^[1]

karmanai’va hi samsiddhim asthita janaakadayah
lokasamgraham eva’pi sampasyam kartum arhasi (iii,20)

The great man like Janaka achieved success by action alone.But all this action has to be performed with devotion which would mean concentration in mundane terms and attachment to the Lord, in spiritual parlance.

In other words we have to surrender all over actions unto Him.

‘mayi sarvani karmani sanyasa’ (iii,30).

This devotion releases us from actions.

sraddhavanto muchyante karmabhih’ (III,31).

In other word if the actions are performed with devotion unto him, we are not to bear their fruits, good and bad. This is so because a devout hopes for nothing, has his mind and self fully under his control, having left all his possessions performs all his actions by body alone with the result that he incurs no sin. The term lokasamgraha occurs in the Mahabharata in a significant passage where Bhisma explains to Yudhisthira that God has created the noblest lives of good men in order to show which path of righteousness should be followed on critical occasions as conducive towards lokasamgraha^[2]. The grand concept of lokasamgraha or protection and organization of cosmos and mankind first appears in the Atharvaveda, “The celibate religious scholar enkindled with the sacred fuel, quickly moves from the eastern to the northern sea, bringing about the organization or solidarity of the lokas (lokasamgraha). He again and again causes men to practice piety or duty” (xi, 5, 6, 70).

It could be considered a coincidence that Arjuna’s svadharma (of fighting a battle against the evil forces for establishing the rule of the legitimate king) went handin-hand with lokasamgraha. On the question as to whether svadharma would, in general, include the “service aspect” of lokasamgraha, opinions differ. Radhakrishnan says that it may or may not, depending on one’s nature and, of course, circumstances. However Vinoba Bhave takes an idealist interpretation and says that service of neighbours would naturally become a part of one’s duty as one grows in full awareness of one’s role in the community.^[3] In any case, a linkage between svadharma and the stability aspect of lokasamgraha is always possible, because each member of a society, carrying on one’s limited duties to the best of one’s ability, can help maintain the social order, while fulfilling one’s own legitimate goals.

Since lokasamgraha means bringing about a unity of purpose and co-operative effort in the society for a just cause, Krishna asks the wise men not to be content by their own actions, but also to encourage others to acts as well. “Let the man of knowledge not unsettle the minds of the ignorant who are attached to action. The enlightened man doing all works in a spirit of yoga, should set others to act as well”(iii,26).Krishna attaches so much importance to lokasamgraha that he asks Arjuna in verse (iii,25) to act without any attachment, but with the desire for lokasamgraha. As the unlearned act from attachment to their work, so should the learned also act, Arjuna, but without any attachment, with the desire for lokasamgraha. Aurobindo translates lokasamgraha as ‘the holding together of the peoples’. He rejects any idea of a large moral and intellectual altruism in the concept of lokmasamgraha, and states that what the Gita means is a spiritual unity with God and with this world of beings who dwell in him and in whom he dwells^[4]. Radhakrishnan interpreted lokasamgraha as maintenance of the world. He sees in this concept a call to rise above narrow visions that seek comfort in merely doing duty to family, neighbours, city or the state. He says: lokasamgraha stands for the unity of the world, the interconnectedness of society^[5].

The Gita attaches little or no value to the intrinsic worth of the deed that is done by any person, so long as it is his own dharma (svadharma) may bear a wide significance but, as required by the particular context and as specified more than once in the course of the book, it means chiefly, though not solely, the duties incumbent upon the main classes into which society is divided. In other words, it is social obligations mainly that are asked here to be discharged such as are calculated to secure and preserve the solidarity of society. Over svadharma, outward life and svabhava, inner being, must answer each other. It is our real nature svabhava, finding partial expression in our various activities. By following its guidance in our thought, aspiration and endeavour, we progressively realize the intention of the spirit for us. The term svabhavaniyatam means the potential, the urge, the ability, and limit that are naturally inherent in a person. When one’s action or self-expression is in perfect conformity with these factors, we can say that their actions are svabhavaniyatam. As such a natural function is sure to bring coherence and integrity to one’s personality, that person is sure to have a very high sense of satisfaction. This is what the Gita wants to teach, not any imposition or limiting of a person’s free choice of vocation.

Responding, to Arjuna’s despondency, Krishna asks him to follow his svadharma. svadharma literally means work born out of one’s nature, or are often interpreted as the varnadharma. The question whether svadharma in general conveys meaning other than varnadharma, the appeal to Arjuna’s sense of svadharma was reinforced from two perspectives. First, he was reminded that customary tradition associated social honour, earthly sovereignty, heavenly bliss, and sreyas, with the performance of svadharma. Secondly, Arjuna was told by Krishna that if he could perform his traditional svadharma according to the technique of samatva or even-mindedness (ii, 14-15), then he need not have fear of incurring sin (even if he killed his svajanam). Verses ii, 31 to ii, 37 reiterate the traditional beliefs, but it is in verse (ii, 38) that a harmonization of svadharma and samatva is presented, and this can be considered as a basic, new teaching of the Gita.” Further, having regard for thine own duty, thou shouldest not falter; there exists no greater sreyas for a ksatriya than a battle enjoined by duty” (ii, 31). “Happy are the ksatriyas, O Arjuna, for whom such a war comes of its own accord as an open door to heaven “(ii, 32). “But if thou does not this lawful battle, then thou wilt fail thy duty and glory and will incur sin”(ii, 33).Protection of right by the acceptance of the battle, if necessary, is his social duty and not renunciation. His dharma is to maintain order by force and not to become ascetic by shaving off the hair and by thinking of subsisting on bhaiksyam. Furthermore, Krishna points out to Arjuna that the argument that he commits sin if he kills his svajanam is one-sided, because if he does not do his duty of fighting, then too he will incur sin (ii, 33). Subsequently, Krishna shows a way out of his dilemma by explaining that, whereas, the sin in killing svajanam is conditional and can be overcome by samatva (ii, 38). The meaning of samatva highlighted so far was “even-mindedness in success of failure. The need of a wider meaning of samatva as even-mindedness towards all people is indicated.

The use of svadharma carries a sense of acknowledgement and acceptance by an agent of certain moral principles or norms set out in a scriptural text or tradition. One might say that the concept of varnadharma takes a third person perspective of dharma while the concept of svadharma puts emphasis on the fact that an agent takes cognizance of these and also accepts these as an obligatory for himself or herself. The emphasis on following svadharma makes it clear that the tradition does not, generally speaking, allow an agent the liberty to adopt for oneself the dharma outlined for a varna different from one’s own. “The concept of svadharma enters the Indian ethical theory to handle the problems of moral conflict, or when a clear course of action is not available to the moral agent.^[6]

In Gita’s sense the caste duty and professional duties are same. But in modern society there is no link between caste and professional duty. Psychologically viewed one’s own personality is moulded by his innate qualities, or gunas. The intrinsic nature or what basically constitutes the uniqueness of personality svadharma. One’s personality has its own action-reaction mechanism, value sense and dynamic drive. One cannot shun this hidden anatomy of your personality.

Though at present svadharma is taken as professional duty but Gita’s concept of svadharma is even new will be relevant if it is taken in the sense of one’s own duty. This philosophy will teach people that one should do his own duties faithfully. If everybody follows this philosophy then the society will not break down and people will be able to live in peace and harmony. The professional duties and caste duties are same in the Gita because Arjuna’s varna and his upbringing also as a ksatriya suggested that he performs war. Even in the modern world also we use to see the teacher’s son become a teacher because sahajam means congenital. Our potentials are genetic. There is scope for enlarging and developing these potentials into skills with education and training.

Apart from the physiologic or biologic structuring of the genes, which come from a family tree, the Gita also takes into account the continuation of a personality trait from a previous life. Today the professional varnas do not exist and they have been replaced by hereditary castes. A Brahmin can now join business or military profession. But the principle is still applicable that whatever may be the profession of a person, he has to discharge his duties to himself as well as to society according to his position in life and if he does so honesty and with a social sense, many of the economic and political evils which are suffering from would be considerably reduced.

Footnotes and references:

[1]:

Radhakrishnan,S: The Bhagavad Gita, P-140.

[2]:

Santiparva, 258,25 from Dutt M.N,” Mahabharata Sanskrit text with English translation”,p-240

[3]:

Bhave,Vinoba: Talks on the Gita, p-168.

[4]:

Aurobindo: Essays on the Gita, P-123

[5]:

Radhakrishnan, The Bhagavad Gita, p-139.

[6]:

Bharadwaja,Vijay: “Swadharma and Moksa: A Critique in H.S. Prasad,(ed) Philosophy, Grammer and Indology: Essays in Honour or Professor Gustav Roth,1992, Delhi: Indian Books Centre,pp-95-10