Whom does God love? - Part 1

            Every believer wants to love God, in their own way. Everyone wants to profess their love. Most display it externally and even the few who do not, internally know about their love for God. But, this is not the complete story. Just like in a love story, one person declaring their love for the other is incomplete without the other person acknowledging it; one needs a validation of one’s love from God. Very advanced spiritual seekers are only focused on having this acknowledgement. One can find this in the lamentations borne out of deep bhakthi, be it in the case of Meera for Krishna or Bhadrachalam Ramadas/Thyagaraja pining for Rama or Ramakrishna Paramahamsa for Kali.

            Most religions will give a blanket statement that God loves you specially or will bind you to accept that God’s love is given. Only in Hinduism, we get some definite clues. Though there is no question that all of us loved and cared by God, just like we love all our fingers, yet still give special place for our ring on one of our fingers, there is a clear indication of God liking certain traits which makes us more endearing in HIS eyes. 

            In Bhagavad Geeta, Krishna, gives a clear insight into what qualities in a devotee or spiritual aspirant attract HIS attention. This list must not be construed as Ishvara not liking other people, typical to Abrahamic God’s likes and dislikes. The list enumerated merely aligns the individual to quickly climb the rungs of the ladder of spiritual progress. These are more like the common denominators Krishna finds in all evolved devotees or aspirants. Hence acquiring these traits will enable the individual to mirror the mindset of an advanced seeker. All these character aids will enable in the easier mitigation of Vasanas (Read more on Vasanas – A key to understand our past, present and future)

            In Chapter 12 of Bhagavad Geeta, Krishna enumerates these traits in the 7 verses 12.13-19, highlighting the characteristics of a Man of Perfection. Swami Chinmayananda deems these 7 verses as perhaps among the best stanzas of poetic expression.  Not wanting to dilute his brilliant commentary, I have included the following snippet from his book.

            “Generally hasty students of Hinduism have learnt to repeat the accusation leveled against Hinduism by the cheap Missionaries, that in the Vedantik concept of an Infinite, Unmanifest, All-powerful, Non-dual Truth, there is no scope for any ethical scruples and moral obligations. In no other religion do we find the highest moral instructions and the noblest ethical rules so convincingly laid down and insisted upon as to the very foundation of a seeker’s spiritual unfoldment, as in the Gita. And the Gita is the cream of the Upanishads.

                Moral rules and ethical codes of behavior are in Hinduism not arbitrary commandments thrust upon its followers by a Son of God, or by a Messiah. These rules of conduct are copied from the behavior of God-men who had attained the spiritual perfection and had actually lived among us. Seekers are those who are striving hard to attain the spiritual experience of those Saints and Seers. A devotee who is trying to attune himself with these Masters of Yoga should necessarily start at least copying their external behavior and mental beauties, which constitute the moral and ethical rules prescribed in our religion.” – Swami Chinmayananda

            The interesting element of this approach is very scientific, if one were to follow the recipe, the outcome is guaranteed and not one on mere blind faith.

            In this series, we will take the first couple of these selected verses together, to gain deeper perspective. Let us not make these traits as the sour grapes beyond reach, as they are all present in a dormant state in even the worst amongst us. Most of us have one or more already developed. Swami Sivananda has distilled the wisdom of all these characteristics and much more in his book, How to cultivate Virtues and eradicate Vices. I highly encourage getting this book and using it as a roadmap to traverse the minefield of the mind.

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥ 12-13

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः॥ 12-14

adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī
santuṣhṭaḥ satataṁ yogī yatātmā dṛiḍha-niśhchayaḥ
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ

He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving,

Ever content, steady in meditation, possessed of firm conviction, self-controlled, with mind and intellect dedicated to Me, he, My devotee, is dear to Me.

अद्वेष्टा सर्वभूतानां – Hates no creature –  The Man of Perfection is atleast predominantly Saatvic, if not risen above the pressure of the Gunas. A Saatvic person, according to Bhagavad Gita 18.20 sloka (Sarva-bhutesu yenaikam bhavam avyayam iksate Avibhaktam vibhaktesu taj jnanam viddhi sattvikam) has wisdom permanently seated in him to identify the omnipresent, the indivisible Almighty among all beings. Once such wisdom has dawned in the bosom of the individual, he/she perceives one as a part of a cosmic individual. Will the finger poke one's eye for pleasure? How will hating any creature be even a possibility when one perceives the Cosmos as one's conscious body extent?

मैत्रः  - Friendliness – The feeling of friendliness, a spirit of warm companionship is present, in equal measure in every step, in the behavior of a Man of Perfection. There is no ego of superiority or inferiority when such a person interacts. This is typically found amongst interaction with friends. We find friends may come from various backgrounds, but such a backdrop never exists amongst true friends. We have seen such examples with Krishna and Sudama, Krishna and Arjuna, Duryodhana and Karna. Perhaps this must be the number one character of any true relationship be it amongst spouses, other individuals or even nations.

करुण   - Compassion – The primary characteristic of this trait and also with the others listed is the prominent absence of Selfishness. Compassion is fellow feeling or the sorrow of the sufferings of another, according to Swami Sivananda. This is not the feeling evinced seeing the plight of one’s family or merely humanity, but it extends more deeper towards all living beings. Vallalar, a saint from South India, exclaimed வாடிய பயிரைக் கண்டபோதெல்லாம் வாடினேன் ("Vadiya payirai kanda pothellam Vadinen"). It roughly translates to his expressing anguish whenever he saw even a wilted plant. If one sees such a feeling strongly within a limited boundary of family, nationality, religion, yet fails to have even a trace of it outside, then such a feeling definitely does not quality as true compassion.

निर्ममो  - Free from attachment - The twin aspects of attachment are Raaga (Like) and Dvesha (Dislike). This aspect, just like the others are both a preparatory step (at the beginning of this preparatory step) as well as the end result. This attachment stems from the following trait described egoism. They usually work as hand in glove. Attachment paves way to strengthening of the vasanas (Read more: Vasanas – A key to understand our past, present and our future) and the increased frequency of vrittis (mental waves) and also of increased strength. Cleaving this attachment gives us an opportunity to break this Samskara-Vritti cycle, which is behind Samsara. Since attachment is not easy to get rid off, this is a process not a mere turn on or off.

निरहंकारः  -  Free from Ahamkara / Egoism -          Vedanta views EGO as a central aspect of Maya. Patanjali refers it as Asmita. Swami Sivananda calls it as Commander in Chief (of spiritual enemy forces). Initially at lower rungs of spiritual progress one may not even encounter this potent force. This is the self arrogating principle in man. Swami Sivananda views egoism of three kinds, the first two being beneficial and superior. The first is the Supreme, undivided ego, which is eternal and pervades the world. This is also referred in the Mahavakya, Aham Brahma Asmi – I am Brahman. This is Saatvic egoism, liberates man from bondage. Rajasic egoism is the one found is Jivanmuktas, highly evolved spiritual beings. This includes the knowledge of the Self. One is reminded of Janaka, of Upanishadic lore. He acted in the world, yet was aware of the Self.

            The third is Tamasic ego, found in all humans. This causes identification of oneself as the body. This is at the root of samsara. Unless this type of Ahamkara is quelled with the help of the other two ahamkaras, one finds one tossed in the turbulent seas forever. Great sages opine, this ego is also of two subtypes – gross (sthula) and subtle (sukshma). Identification with the gross body egoism is usually a big obstacle in spiritual path and can be overcome by destroying pride, selfishness, desires and identification as body. The subtle egoism is more powerful to overcome and more dangerous. This is associated with the mind. This is the ego a rich man feels, I am a good philanthrophist. It morphs as a feeling, I did very good meditation, I am a good Yogi. It becomes a subtle underlying feeling that I am a good spiritual person, I am a good moral person.

                If you kill the commander of an army, you can very easily subdue the soldiers. Even so, if you kill the commander- egoism in the adhyatmic battlefield, you can easily subdue the soldiers, viz. lust, anger, pride, jealousy, greed, delusion, hypocrisy, who fight for their master – egoism. – Swami Sivananda

            A Karma Yogin destroys egoism by self sacrifice. A Jnana Yogin kills egoism by self-denial, self-abnegation, through vichara, by using techniques of neti-neti. A Bhaktha sees the Supreme everywhere and views himself as a mere instrument in the hands of the Lord.

            A person free from egoism is literally at the doorsteps of moksha – liberation.

समदुःखसुखः    Balanced in pleasure and pain – Equanimity – This is a very oft repeated phrase within Bhagavad Gita. We find it as a central trait in spiritual evolution. Krishna refers in sloka 2-48 as समत्वं योग उच्यते (Samatvam yoga uchate). The pair of opposites – pleasure-pain, heat-cold, censure-praise, success-failure, honor-dishonor make the mind turbulent and go between extremes.  Rooted in Atman at all times, one can develop equanimity in outlook at all times.

                Swami Sivananda’s prescription – Constantly think of the “Samam Brahman” which is seated equally in all beings. Gradually you will develop equanimity. Eradicate desires, cravings, attachments, likes and dislikes. Cultivate discrimination, serenity, dispassion, self-restraint, self-control, self-denial. You will be slowly established in equanimity.

क्षमी – Forgiveness – To err is human to forgive is divine. This is an expression of compassion, to overlook an offence or debt. Pretense of forgiveness is the most common type. Real forgiveness is rare and must be aspired. There is no displeasure to the offender, offense or even a feeling of resentment. Kshama is an antidote to anger, per great sages. This is not akin to begging pardon, be it for interruption or behavior. Forgiveness is not an act of reconciliation to the current (in)ability to act and show moral anger. Just as a mother forgives her children’s mischief, not keeping score of how many times she forgave, forgiveness becomes a mere outward attitude of deep rooted compassion.

           

संतुष्टः – Contentment – One of the greatest riches a mind can possess. Contentment is the panacea for lobha, greed.  Contentment is natural wealth, luxury is artificial poverty, declares Swami Sivananda. Peace of mind is tied to not the quantum of owning objects, but rooted in contentment. The doors of moksha are guarded by four sentinels – Santi, Santosha, Satsanga and Vichara. Getting one makes the other three follow. Santosha is perhaps the easiest to obtain as it is involving finetuning one’s attitude towards oneself.

            Contentment quietens the tossing of the mind due to desires. The Samskara-Vritti cycle gets altered as old samskaras do not get rejuvenated by contentment.

सततं योगी – Steady in Meditation – As one advances from concentration to meditation, one reaches a higher state of steadiness in meditation. A quick check can be made by anyone. Take a steady posture. Close your eyes and bring to your mind’s attention, your most favorite object, be it a person, thing, idea or ishta-devata. Try to maintain focus on the thing that consumes your mind, for the next 5 minutes. Watch how often the mind holds the mental picture and how often it wanders. If this happens with our most beloved object and not an abstract one like Ishvara, it merely shows the fickleness of our untrained mind. 

            Steadiness in Meditation can be understood more with Patanjali Maharishi’s Yoga Sutras. Krishna’s mention of this trait is a good yardstick to measure the mind’s effectiveness is holding onto the object of meditation.

यतात्मा - Self-controlled – Self control is the ability to rise over one’s inclinations, desires, emotions, appetite, senses and mind. The following quote succinctly and precisely sums what self-control is.

            Forgiveness, patience, abstention from injury, impartiality, truth, sincerity, control of the sense, cleverness, mildness, modesty, firmness, liberality, freedom from anger, contentment, sweetness of words, benevolence, freedom from malice – all these combined make up self-control. It also consists of respect for the preceptor and mercy for all. The man of self-control avoids both adulation and slander. Depravity, infamy, falsehood, lust, covetousness, pride, arrogance, fear, envy and disrespect are all shunned by the man of self-control. – Swami Sivananda

दृढनिश्चयः – Possessed of firm conviction – Firmness is steadiness, resoluteness, determination, consistency. It applies to the thoughts, beliefs, action, purpose, mind and soul. Unless there is a shield of firmness around all the imaginable good qualities, even they are subject to loss. Firmness has to be deeply rooted in correct knowledge, else it morphs into obstinacy. Firmness of purpose is central to a virtuous character and accompanied by wisdom.

मय्यर्पितमनोबुद्धि – Mind and intellect dedicated to Me –This is an interesting adjective that Krishna points the above four characteristics needs to be covered with – Contentment, Steady in meditation, Self-control and firm conviction. Contentment can also arise out of a tamasic resignation to fate which is not true contentment. We see many puranic asuras performing intense meditation practices, even having self-control and firm conviction to achieve some special boons. The antahkarana (mind and intellect), inner instrument, dedicated to the Supreme Being is slowly rid of all vasanas. This makes the antahkarana more purer and these characteristics shine like a jewel of the mind.

            We will see the remainder of qualities loved by Krishna in the upcoming segments.

Om-Tat-Sat

References / Recommended Reading

·            The Bhagawad Geeta – Swami Chinamayananda

·           The Bhagavad Geeta – Swami Sivananda

·           How to cultivate Virtues and eradicate Vices – Swami Sivananda

Related articles

• Whom does God love – Part 2

•  Whom does God Love- Concluding part?

Kshatriya - Do you still exist?

            Krishna declares emphatically that societal divisions do occur by nature and they are a mere representation of their vasana expression. We deliberated this in detail in Varnas – A journey to its roots.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ||
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ
tasya kartāram api māṁ viddhyakartāram avyayam (4 - 13)

According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by ME. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

            Historically, we know, there have been times when there was no proper ruler, anarchy prevails or societal degradation happens. In fact, Arjuna cites this as one of his very powerful arguments on why he must renounce his duties in BG 1.42 verse. Though individual monarchs not being suitably replaced has led to localized breakdown, we can observe large scale meltdown happened during few instances.

           

Parasurama exterminated the trace of all existing Kshatriyas. We notice that a unique group of humans appear in our Itihasa, only in Ramayana – namely Vanaras. Are they Kshatriyas masquerading to protect their identity from Parasurama? Jayashree has argued very powerfully that Dravidas are none other than Kshatriyas who lost their Kshatriyata for generations.¹  Parasurama’s actions did cause a massive disruption in the nature and numbers of Kshatriyas, causing confusion in the society.

In Mahabharata we see a similar situation with so many kingdoms losing not just their Kings in the massive war, but also huge populations of Kshatriyas. The one large kingdom that escaped this butchering was Krishna’s Yadavas in Dwarka. But they also succumb to Gandhari’s curse and Krishna’s Will as they all perish in the civil war that ensued the drunken brawl. We see even Mahabharata hero, Arjuna, ineffective in thwarting the designs of the mlechcha robbers as he attempts to relocate the grief striken Dwarka residents to the Saraswati/Indus river regions. (Is this the origin of the Saraswati Valley Civilization?)

Though the above two incidents amongst many others brought shocks to the societal organization, they never destroyed the framework. But the last one that originated with British colonial rule that emasculated numerous rulers and the spirit of Kshatriyata, only to be replaced with a western outlook, seems to have not only eliminated the Kshatriya spirit, but also the values they stood for. We are going to look merely at the need for these missing values, not for the class of people called Kshatriyas. We saw in Varnas – A journey to its roots that the values expressed in actions define the person’s varna.

Bhishma in Mahabharata, Shanti Parva, takes a classic stance. Given below is an excerpt from K.M. Ganguly’s Mahabharata translation.

A Kshatriya, O king, should give but not beg, should himself perform sacrifices but not officiate as a priest in the sacrifices of others. He should never teach (theVedas) but study (them with a Brahmana preceptor). He should protect the people. Always exerting himself for the destruction of robbers and wicked people, he should put forth his prowess in battle. Those among Kshatriya rulers who perform great sacrifices, who are possessed of a knowledge of theVedas, and who gain victories in battle, become foremost of those that acquire many blessed regions hereafter by their merit. Persons conversant with the old scriptures do not applaud that Kshatriya who returns unwounded from battle. This has been declared to be the conduct of a wretched Kshatriya.  There is no higher duty for him than the suppression of robbers. Gifts, study, and sacrifices, bring prosperity to kings. Therefore, a king who desires to acquire religious merit should engage in battle. 2 Establishing all his subjects in the observance of their respective duties, it king should cause all of them to do everything according to the dictates of righteousness. Whether he does or does not do any other act, if only he protects his subjects, he is regarded to accomplish all religious acts and is called a Kshatriya and the foremost of men.

Krishna’s Clarification

 

            Given the changing times, Bhishma’s prescription seems to be dated, or rather too classical. In comes Krishna to the rescue. We observed in Varnas – A journey to its roots, in Sanatana Dharma and from Krishna’s point of view, it is one’s actions that determine one’s varna and role in society. Actions are a factor of one’s Vasanas. (Read more Vasanas – A key to understand our past, present and future). If one were to revive the qualities of what we like to, then we will end up like the very thing we aspire to be.  The Duck Test in modern parlance defines it as “If it looks like a duck, swims like a duck, and quacks like a duck, then it probably is a duck.”

            Krishna gives the following sloka to give definitive clues as to what qualities define a Kshatriya. 

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥१८- ४३॥

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam
dānam īśvarabhāvaś ca kṣātraṁ karma svabhāvajam 18.43

Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and

lordliness are the duties of Kshatriyas, born of (their own) nature.

            Let us examine each one of them in the present context, especially with reference to Sanatana Dharma. 

शौर्य – Heroism, Prowess – This is normally seen in battlefront by some soldier’s display or some rare incident that makes the news. Yet this is critical component is practically missing in our daily lives. We come across so many Adharmic happenings all around us, but we fail to display our Heroism. We have developed a very Tamasic, lazy attitude. Why should I bother as it is not affecting the three most important people in life – I, Me, Myself? Selfish outlook has colored the attitude and this blunts our actions, as we act in an emasculated fashion. Instead of actions governed by Dharma, selfishness weakens our stance. Mere Dharmic alignment of values and actions expresses as heroic deeds, as it is neither easy to overcome the internal Tamas nor common.

तेज – Power, Splendour – This again is a factor of alignment with Dharma and tapasya. Power or tejas comes from consistently effort in one area. With a microwave generation, the masses believe in having results and not putting efforts. In our context, the ability to stick to the side of Dharma, gives us the Tejas. In the past, Rishis who persisted in Brahmavichar developed BrahmaTejas.  Can Intellectual Kshatriyas remain committed to DharmaRakshana, in the face of adversity from Adharmic forces? This commitment shines as splendor.

धृति – Determination, Firmness – This trait is a factor of our belief system. Again, we can see easily observe Selfishness coloring our understanding of Dharma as the cause for our lack of this key trait. During our Freedom struggle, the freedom fighters were determined, irrespective of their paths on the mission to dislodge the colonial power. Our commitment to be on the righteous, Dharmic side, strengthens our resolve. Our belief is a factor of our clarity in understanding Dharma. A Rajasic or Tamasic mind will not have the ability to comprehend correctly.

र्दाक्ष्यं – Skill, Resourcefulness, Dexterity – Dexterity is a factor of Determination. What is the skill a Kshatriya needs in today’s context? Navigating the Adharmic forces, knowing how to diffuse or confront sickular elements, exposing proselytizing hordes and sticking to the path of Dharma irrespective of the vehement opposition requires incredible amount of Skill and resourcefulness.

                                                                                             

युद्धे चाप्यपलायनम् – Eagerness to fight, Not fleeing from battle – In the modern context, this cannot be a physical battle, not an emotional blackmail. But in the defense of Dharma, can we do purvapaksha on these opposing forces, like Rajiv Malhotra keeps reminding? Can we be astute to understand how these forces are slowly digesting our culture and resist it? Can we be alert like a soldier in fighting for every inch of Dharma? Can we stop being docile and stand for what is right, instead of hiding behind a pseudo sickular façade? Can we learn to call a spade a spade and deal with the consequences like a warrior? This does not mean we pick quarrels with everyone. All this implies is can we take the side of Dharma, even when thrust under harsh conditions or when a big price needs to be paid.

दानम - Generosity – This comes with relating with others. Unlike Abrahamic religions which emphasize that the world was created only for man to enjoy and the strong attitude against unbelievers, Sanatana Dharma has emphasized on vasudaiva kutumbakam and an understanding that God Himself has become the world. This mindset makes one charitable to not only others, but every creation in the Universe. But again thanks to a materialistic outlook and an ever increasing distancing from Dharmic principles, the modern Hindu is trapped in a very selfish, egoistic, self created quicksand which keeps pulling him down with every attempt to break it. But what is worse is the ignorance about the existence of such a quicksand. Realignment to Dharma will be the only cure to amplify this trait in an organic way. Else it will be a knee jerk reaction or an artificial moral idea to be generous.

ईश्वरा भावा – Lordliness, Leadership – Leadership comes when one is confident of one’s power and being grounded in Dharma. Leadership can mean different things in different fields. In the context of Dharma, mere following it with an uncompromising attitude, like Rama who was ready to sacrifice his highest love, Sita, for the sake of Dharma. Doesn’t Jatayu appear as a leader, picking a righteous fight against a very powerful adversary, Ravana? Doesn’t Arjuna’s singlehanded challenge to the offensive Kaurava forces at the end of incognito period show leadership? Doesn’t Gandhiji’s repeated attempts against the brutal British rule through various movements like Non-Cooperation, Salt March, Quit India movement showcase his Ishavara bhava? The actions may be small or big, but the ability to comfortably dominate the negative forces will come only by siding with Dharma.

            Once we focus on reviving these characters and let them dominate our actions, we will become true Kshatriyas in our actions. We will have the ability to not only defend Dharma but also derive immense benefits which will keep our selfish cravings at bay. This becomes both a panacea for the societal ills, but also a sure fast track for spiritual evolution.

Satchitananda’s Microscope

            The lack of Kshatriyata in Indian society has caused untold compounding of problems. We easily get persuaded by wrong narratives without taking any effort to understand. We ignore even the most well documented negative elements by having a false interpretation of Ahimsa.  To amplify a good message of Ahimsa to the masses and to galvanize them against the colonial rule, Gandhiji emphasized on Ahimsa paramodharma. This is akin to Life Insurance Corporation of India (LIC) having a logo Yogakshemam Vahamyaha. Does LIC really take care of Yoga and Kshema of the individual?

            In the same way, this partial sloka has perhaps done more harm than good, especially for Sanatana Dharma. It has only amplified the Tamasic attitude. The complete Mahabharata sloka can not only revive the Kshatriyata but also set right the wrong understanding.

अहिंसा परमो धर्मः                   Ahimsa Paramo Dharma
धर्मः हिंसा तथिव च                  Dharma himsa tathaiva cha

Non-violence is the ultimate dharma. So too is violence in service of Dharma.

           

Swami Chinmayananda in Dharma himsa tathaiva cha² argues for the need for rightful violence in the defense of Dharma. Mahakavi Bharatiyar also towed the same lines with Raudram pazhagu(ரௌதரம் பழகு) – It means train your indignance and express it appropriately. Kanchi Shankaracharya Chandrasekara Saraswati gave a clarion call to assemble an army of Ahimsa Soldiers. It can be read in his book Deivathin Kural. The likes of Rajiv Malhotra have been sounding the bugle call to bring together Intellectual Kshatriyas to take on the forces hurting Sanatana Dharma. In fact, Krishna assures in Bhagavad Gita 4-8, that he will come down again and again to establish Dharma and eliminate the adharmic elements. So all we have to do is follow his example.

           

But why should we overcome our selfishness and tamas to protect Dharma? Why can I not be merely contended with my family and my business? Are the people who are standing to protect Dharma not communal?? Well a BIG NO.  धर्मो रक्षती रक्षितः (Dharmo Rakshathi Rakshitha) The Dharma we protect will protect us. So even if we are on the saner side of selfish personality it still makes sense to protect Sanatana Dharma for our family and our own wellbeing.

            We have to be strong enough to replace our selfish, egocentric, delusional, personality worshipping mindset with a value centered Dharmic one. This will enable the Kshatriya values to shine and bring forth stronger values innate in us that will benefit not only us, but the society around. Can any society be safe without Kshatriyas? So how can Dharma escape the onslaught from Adharmic forces without Kshatriyas and kshatriya values. This is part of our spiritual evolution as well.

Let us cultivate the Kshatriya values in us and fulfill our responsibility. Let me repeat Kathopanishad sloka - उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत -  uttishthata jagrata prapya varan nibodhata - Arise, awake, having reached the wise become enlightened.

Om Tat Sat

Suggested Reading:

Varnas – A journey to its roots

      Vasanas – A key to understand our past, present and future

  

References:

1.    Who is Dravida – Mr. Karunanidhi?

2.    Dharma himsa tathaiva cha – Swami Chinmayananda