Self Defense in Vedic Dharma: Is it Our Duty?
By Stephen Knapp
Many times I have heard Hindus say that Vedic culture is based on the practice of ahimsa, or nonviolence. Therefore, we should not rise up to cause disturbances, or promote ourselves and our religion, or stand up to defend ourselves and our culture, and things like that. But to that I simply ask if they have not read Bhagavad-gita. Most say yes they have, but have they really understood the teachings of Lord Krishna deeply enough to understand that Krishna specifically told Arjuna to fight, and not put his bow and arrows down to give up his duty? But what was his duty? To make a stand to protect dharma against those who would choose to work against it, or who would violate the principles of Vedic dharma, or cause its demise. This is a basic teaching within Bhagavad-gita.
Therefore, Arjuna did not fight in the battle of Kurukshetra for expanding his empire, or for securing more resources, or land, or for merely killing his enemies. He stood against the evil forces that would have made the world a more wicked place if he had not taken up his weapons and fought to preserve the principles of Sanatana-dharma.
So, then the question is whether this is self-defense to preserve our freedom to participate in Vedic dharma, and a part of the principle of ahimsa or nonviolence, or whether this is actually a wicked action based on a violent motivation.
It is time that we clarify when we need to take a stand to protect ourselves as followers of Sanatana-dharma and preserve our freedom to continue its practice, and to realize that apathy itself toward such challenges is a great enemy. But why is Sanatana-dharma, Vedic culture, so important?
What is Sanatana-dharma and its Importance
When it comes to understanding the meaning of Sanatana-dharma, we have to be aware of its Sanskrit definition, which leads to recognizing its significance. The root of the word dharma comes from dhri, which means to uphold or maintain. The Sanskrit says dharayati iti dharmaha, which translates as dharma is that which upholds. However, not only that which does the supporting is dharma, but what is supported is also dharma, dhriyate iti dharmaha. So, dharma consists of both the force that sustains, as well as what is sustained or maintained. But what is maintained includes unity, harmony, and principles of higher understanding. It can also be said that there is the path of dharma as well as its conclusion, the object of dharma, or what we are seeking, the goal of life. So, dharma is the means as well as the goal.
Dharma is also said to be the force which maintains the universe. Where there is dharma there is harmony and balance individually, socially, and inter-galactically. So, the path of dharma brings about the harmony and contentment that is also another aspect of what we are seeking in this life. In this way, we want harmony inwardly, in our own consciousness, but we also cannot have individual peace unless there is harmony or cooperation socially, amongst the masses. So, where there is no dharma, there is disharmony and a state of being that is out of balance, resulting in unrest, agitation and confusion. And socially it means that without dharma, there is a lack of cooperation, along with escalating quarrel and fighting. This often manifests as a lack of distribution of resources, whereas some parts of the world may experience abundance of water, food or fuel, yet other parts are starving. The proper distribution of resources to everyone simply depends on our following the principles of Sanatana-dharma. When we act against the law of dharma, we disrupt the very harmony and cooperation that we need. In other words, we create a life for ourselves in which there is stress, uncertainty, discontent, frustration, and lack of facility. And when we feel that way, that becomes our contribution to the general social condition. It is the exact opposite of what we wish to attain. Thus, to live a life outside of dharma means to work against ourselves.
Furthermore, if we live on the basis of lust and greed, to accumulate possessions, money, and sensual pleasure to fulfill the demands of the mind and senses, it will become most difficult to follow the path of dharma. Of course, when this is the case, we often see that such people become increasingly discontent and out of balance, enamored by the illusory and temporary happiness in material existence. Doing what should not be done is called vidharma, which is a type of adharma or nondharmic activity. The conclusion, therefore, is that if we want happiness and peace we must learn how to live according to the path of dharma.
The practice of dharma should be done not out of compulsion but out of love due to the perception of the Supreme in all living beings. With this motivation, dharma can assist in preventing injury to others and treating each other respectfully. Dharma also means righteous conduct. This includes following social laws and proper moral activity and behavior. It encourages truthfulness of thought, word and deed. The point of which is to reach the goal of dharma.
Dharma also means truth. So, we follow the path of dharma to free ourselves from illusion and reach the ultimate Truth, which is the topmost reality, the spiritual strata. The Absolute Truth means the final philosophical goal and end of all knowledge, or Vedanta, which is God, the Supreme Being. This is the ultimate goal of following the path of dharma.
The more we are attracted to the material existence and in accumulating the illusory objects to satisfy our mind and senses, then the more hurdles we are bringing into our life. And we must overcome these obstructions at some point to reach the Absolute Truth. Therefore, life lived according to the law of dharma means the freer we become from false obstacles, from stress, from false hangups and mood swings, and inner conflicts. Thus, the freer we are to experience our real selves as spiritual beings. And the more society chooses to follow the path of dharma, the more easily we can attain an existence of cooperation and harmony instead of one of wars, conflict, terror, and killing. So, whatever we do, even if it is doing business, making money, politics, etc., it should be done on the basis of dharma. Then things will progress in the proper way. Following dharma will bring both material well-being as well as final liberation from material existence. Thus, one can attain all that this world can offer through the path of dharma.
On a national, ethnic, or racial level, dharma is an instrument of unity and equality, not divisiveness. That which helps unite everyone and develop love and universal brotherhood is dharma. That which causes discord or disharmony or provokes hatred is adharma. That which works against or tries to destroy dharma is adharma. With this understanding we can perceive that certain religions that exist on this planet that encourage divisiveness between those that are “saved” and those who are supposedly going to hell, or which primarily focus on differences between their sect and others, are actually adharmic. Those religions that do not teach that we are all spiritual beings, all children of the same God, all equal in the eyes of God, are adharmic. They may merely be limited in their depth of knowledge and awareness, and may prescribe moral standards, but until they adopt the dharmic principles they will continue to produce disagreements, restlessness, harsh attitudes, and even hatred amongst people in the name of religion. The reason is that they are absent of real transcendental knowledge and deep spiritual insights, and fail to see that there are different paths to the Supreme. Since such religions lack dharma, they will not be able to deliver one to dharma, or to the Absolute Truth. Thus, lack of peace and harmony between various religions will be commonplace until this is remedied. In this way, the path of dharma is more than a religion or belief system. It is the means to directly perceive and live according to that higher reality and spiritual unity between us all.
So, we can see that the path of dharma is more of a way of life. Some people may say that Vedic dharma is another religion. Yet, if we understand this principle of dharma, we can see that it is not merely another religion or “ism”. It is a way of life that is lived with every moment and every breath. It is a matter of raising our consciousness to the highest level possible. It is a matter of understanding and living according to the Universal Spiritual principles that apply to everyone. In this way, we reach our fullest potential, which in the end is on the spiritual platform.
For this reason, there needs to be a class of men who are dedicated to protect Vedic dharma. It is only one who has the dharma that can protect it.
Now when we add the word Sanatana to dharma, it expands the meaning and purpose. Sanatana means eternal. So, Sanatana-dharma can mean the ancient path that has existed from time immemorial. It is the eternal path which has been given to humanity and comes from beyond the material dimension. Thus, Sanatana-dharma is the inter-dimensional or universal path of progress for all living beings.
It can also be said to be the unceasing and imperishable path of the soul or atma. Sanatana-dharma also means the eternal path and our eternal nature. Dharma means the ultimate nature of the living being, the spirit soul. And the nature or dharma of the soul is to love and be loved, to serve its most lovable object and to receive love. Just like the dharma or nature of sugar is to be sweet, we know that if it is not sweet or if it is salty, then it is not sugar. The dharma of fire is to give light and heat. If it does not do that, then it cannot be fire. So, the Sanatana-dharma or eternal nature of the soul or atma is that it is a spiritual being that is naturally connected to God and feels the greatest joy in its constitutional position as a loving servant of God. The soul needs to love. It cannot do without it. And our nature as human beings reflects the nature of the soul because we are always looking for love and ways to express our love. Although when such love is interpreted through the mind and senses, it is often accepted as the satisfaction of the mind and body, which is merely lust. This only brings temporary happiness because it is merely a reflection of what we really want and need. So, for the soul, the most lovable object is the Lord and the most pleasing things are spiritual relations and exchanges. This is what will give the epitome of bliss that we long for in loving relationships.
So, Sanatana-dharma means both the ultimate spiritual truth and the means to attain it. And that truth is the divine knowledge of the soul. Thus, if there is to be any eternality in our relationships, or any spiritual connection with anything we do, it has to be based on that divine knowledge of the soul, the ultimate reality. That is the path of Sanatana-dharma, to realize our spiritual identity and then know how to act accordingly.
If we understand this properly, we can see that Sanatana-dharma is the basis of universal truth. It can be applied to anyone at anytime and anywhere in the universe. Thus, many religions can and should include Sanatana-dharma within their approach and outlook. It does not matter in which religion you may be affiliated, you can still benefit and grow within the fold of Sanatana-dharma to reach a higher awareness and perception of your true potential and genuine spiritual identity. And if a religion does not contain the principles of Sanatana-dharma, then it is incomplete. In this way, the whole world could reach a new stage in its social and spiritual development, as well as in harmony and cooperation. This is the importance of Sanatana-dharma.
To Allow Evil Forces to Overcome Dharma is a Form of Violence
Once we understand what dharma is and its importance to a person’s progress and the harmonious development of society, as previously described, then we may also understand that to allow its demise, or to be apathetic towards those who want to extinguish or exterminate it or simply work against Vedic dharma, is also an act of violence. It amounts to allowing the taking away of what the world needs most. It is something that would also cause obstacles to individual freedom for pursuing our spiritual quest to whatever degree we wish to take it. Or squelching the harmony in society, or in preventing us from seeing ourselves as all the same in the way of being the spiritual atma or soul in the material body we inhabit, and in other ways. This stops us from being more civilized as a society, and causes the rise in crime, disharmony, indifference, acts of hatred, along with war and terrorism. No civilized society can go on like that without taking the world into terrible darkness. That is why it is an act of violence to be apathetic and to allow society to lose the freedom to follow, at one’s own pace, the principles of Vedic dharma.
Can Sanatana-dharma Disappear?
When we add the word sanatana to the description of dharma, some people have said that it means that it is eternal and will never fade away, so what is there to worry about? To that I ask again if they have ever really read the Bhagavad-gita. The point is that the path of Sanatana-dharma is always existing on some level of reality, but it can and has faded away from the face of the earth at times.
Lord Krishna explains in the Bhagavad-gita (Bg.4.1-2), “I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to King Ikshvaku. This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time, the succession was broken, and therefore the science as it is appears to be lost.”
In this way, there can be a breakage in the lineage and the path of Sanatana-dharma can fade from society. So, part of Lord Krishna’s mission in His appearance was to reestablish that line and the knowledge of Sanatana-dharma by speaking it in the Bhagavad-gita so that everyone can understand it and help reestablish it in society. This should emphasize how important this knowledge is. To this point Lord Krishna further explains: “That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore, you can understand the transcendental mystery of this science. (Bg.4.3)… Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion [Sanatana-dharma], I advent Myself millennium after millennium.” (Bg.4.7-8)
This outlines the importance of the continuation of Sanatana-dharma in civilization. However, the Lord may advent Himself directly, or He may send His messenger or pure devotee to deliver theses instructions, or the saintly people may carry out this mission. We cannot sit back and think that the Lord will reveal Himself the same way each time. It may indeed be up to us and all saintly people to maintain this path for the upliftment of all life.
So, yes, Sanatana-dharma can disappear from society, which means it should be our duty to make sure that does not happen. Otherwise, the characteristics of a selfish and even wicked, demonic society will ensue and expand.
Enemies of Sanatana-dharma Since Time Immemorial
We also need to understand that the demonic mentality and enemies of Sanatana-dharma have always existed, more in certain ages than in others. For example, in the seventh canto of Srimad-Bhagavatam (7.2.10) it states that the demonic interest in the great demon Hiranyakashipu was to eradicate Brahminical society and Vedic culture, as he instructs his demonic, non-dharmic assistants in the ways to destroy Vedic traditions: “While I am engaged in the business of killing Lord Vishnu [and exterminating all information about Him], go down to planet earth, which is flourishing due to Brahminical culture and a kshatriya government. These people engage in austerity, sacrifice, Vedic study, regulative vows, and charity. Destroy all the people thus engaged!
“Immediately go wherever there is good protection for the cows and brahmanas and wherever the Vedas are studied in terms of the varnashrama principles. Set fire to those places and cut from the roots the trees there, which are the source of life. (Bhagavatam 7.2.12)
“Thus, the demons, being fond of disastrous activities, took Hiranyakashipu’s instructions on their heads with great respect and offered him obeisances. According to his directions, they engaged in envious activities directed against all living beings. (7.2.13)
“Some of the demons took digging instruments and broke down the bridges, the protective walls and the gates of the cities. Some took axes and began cutting the important trees that produced mango, jackfruit and other sources of food. Some of the demons took firebrands and set fire to the residential quarters of the citizens. Thus disturbed again and again by the unnatural occurrences caused by the demon followers of Hiranyakashipu, all the people had to cease their activities of Vedic culture.” (7.2.15-16)
Does any of this sound familiar? Do we see anything that is similar to this that is going on around us these days? Such demons are not found simply in outside invaders that enter into India to plunder its wealth, culture and people, but can also be found in other religious groups who want to show favor toward their own sect by extinguishing Vedic culture. Such demons can also be found in people who enter into politics for their own selfish gain, and also want to reduce the influence of Sanatana-dharma to appease their own agenda. When such people are allowed to flourish, everyone is forced to suffer the wicked results until they bring about their own downfall. This is further stated in Srimad-Bhagavatam (9.24.59): “Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that [they will fight each other and] their numbers will be diminished and the devotees will have a chance to [uplift society and] advance in Krishna consciousness.”
The only benefit of those with the demonic mentality dominating society is that sooner or later the whole world crumbles, bringing about the ruin of those in charge. Unfortunately, everyone else must suffer along with the doomed society. But only then can those who have a spiritual consciousness, following Sanatana-dharma, gain influence and guide society in the right direction for the upliftment of everyone.
Hiranyakashipu was, at the time, the most powerful demon in the universe. He ordered his soldiers to stop the performance of Vedic rituals, the observance of spiritual traditions, and the spread of Vedic spiritual knowledge. He was completely against all aspects of Vedic culture and Sanatana-dharma. He also wanted his son, Prahlada, to recognize that he was the greatest power in the world, over and above the power of God, thus attempting to make himself the center of his own religion. He also tried in many ways to kill and torture his own son for being a devotee of Lord Vishnu. This all had the accumulating effect that resulted in his being ripped to shreds by the great Lord Narasimha.
Lord Narasimhadeva did not show any softness or liberal views or pacifism or apathy toward Hiranyakashipu, but when the time was right, He slammed Hiranyakashipa onto His lap and tore him apart with His long nails. The Lord’s real kindness was to annihilate him along with his army and remove them from the face of the earth for the well-being of all others, specifically to protect His devotees like Prahlada and to keep the demons from doing any further harm.
Even though Hiranyakashipu was very powerful, presently we see many little Hiranyakashipus scattered around the globe acting in similar ways. They may be world leaders, local politicians, or even members of other religions who are trying to exterminate the ways and means of Sanatana-dharma to promote their own selfish ego and agenda.
Even during the birth of Lord Krishna 5000 years ago, further signs of the demonic are described in the prayers of Vasudeva, Krishna’s father, as they wished to persecute and kill the saintly people (Bhag.10.3.21): “O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kshatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.”
“These demons, the followers of Kamsa, were expert at persecuting others, especially the Vaishnavas (worshipers of the Supreme Lord), and could assume any form they desired. After giving these demons permission to go everywhere and persecute the saintly persons, Kamsa entered his palace.” (Bhag. 10.4.44)
“Surcharged with passion and ignorance, and not knowing what was good or bad for them, the asuras (demons), for whom impending death was waiting, began the persecution of the saintly persons.” (Bhag.10.4.45)
“My dear King, when a man persecutes great souls, all his benedictions of longevity, beauty, fame, religion, blessings, and promotion to higher planets will be destroyed.” (Bhag.10.4.46)
Nonetheless, as we face the challenges of today, we should not feel that we should simply wait for the Lord to appear again to set things right. It is also said that the Lord helps those who help themselves, and if we know that we can stand as agents of reality, for what we know is the right thing to do, then we should do so. We also must realize that we must make a stand to defend ourselves and the freedoms that allow us to follow and engage in the path of dharma, knowing full well the darkness and suffering that awaits us all if we do nothing.
“Because the sons of Pandu were enraged by the numerous offenses of their enemies, such as duplicitous gambling, verbal insults, the seizing of Draupadi’s hair, and many other cruel transgressions, the Supreme Lord engaged those Pandavas as the immediate cause to execute His will. On the pretext of the Battle of Kurukshetra, Lord Krishna arranged for all the kings who were burdening the earth to assemble with their armies on opposite sides of the battlefield, and when the Lord killed them through the agency of war, the earth was relieved of its burden.” (Bhag.11.1.2)
Therefore, it must be understood that freedom and living peacefully in harmony with others, is not something that is simply handed to you, but is something you must work for, and value, and fight to keep and maintain. Otherwise, there are always those who wish to control you or wish to take your freedoms away.
There is one more example I want to include, which is the story of wicked King Vena, as told in the fourth canto, chapters13 and 14 of Srimad-Bhagavatam, which some feel is the epitome of Sanatana-dharma. When King Anga could not have a son, his priests performed a ritual that would provide the means for his queen to have a son. The ritual worked wonderfully, but King Anga’s queen had been born from a wicked father. Therefore, unfortunately, the son was born partially in the dynasty of irreligion, and also became a very cruel child. Even after trying to correct the ways of his son and failing, King Anga became very remorseful and left family life altogether.
Once it became understood that the King had left home, the great sages, who were always thinking of the welfare of the citizens, thought that the people needed a ruler to protect the interests of society. The great sages called on the Queen, Sunitha, to install Vena on the throne, much to the disagreement of the King’s ministers. Knowing the severe nature of Vena, the thieves and rogues in the state became much afraid of him and stayed away. This is the strength of a powerful ruler, without which thieves and dacoits become strong and prominent in society. However, King Vena also became very proud, thinking he was the most powerful person in the land. He then went across his kingdom and stopped all kinds of religious and Vedic rituals, and extended cruel punishments on those who did not follow his orders.
Realizing the futility of the situation, and that a great catastrophe was approaching the people of the world because of King Vena, the great sages assembled to discuss the matter. They had made Vena the king because of a political crisis, although he was not qualified. But now the people were being misled because of the King himself who had become the enemy of the people and Vedic dharma. Under such circumstances, there is no positive future for anyone.
The sages first tried to pacify the King with good advice, explaining that by properly protecting the citizens and promoting the activities of Sanatana-dharma, he will enjoy a good kingdom in this life and the next. But after receiving so much good instruction from the sages, the King lost his intelligence due to his sinful life and continued to deviate from Vedic dharma and persist in his wicked ways. Therefore, he lost all good fortune and remained a corrupt person.
After this, the sages decided what to do next, which was simply to remove that person who did not deserve to sit on the throne. Then the sages decided that to do that the King should be killed. The sages, without using any other weapons, then used the high-sounding words of certain Vedic mantras to kill the King. Thus, the King was removed. However, after this the sages could see various irregular weather patterns, dust storms or droughts arising due to the increase in sinful activities by the growing number of murderous thieves and rogues plundering the citizens. This was due to the absence of a morally grounded ruler. Then by special arrangement, the sages installed the powerful and pious King Prithu as the new King.
So, what can we take away from this story?
1. That an impious king who works against Vedic dharma will destroy any positive future of the people.
2. That the sages realized that they could not wait for pious kshatriyas or military, most of whom were in the corrupt regime anyway, to correct the situation, but they had to do it themselves.
3. The sages and brahmanas, who are known as some of the most peaceful people in society, nonetheless realized the need to address the situation and did not resort to apathy or sympathetic reasoning, but made a stand for the welfare of the people. They knew that no one else was going to save them or society. They had to do it themselves.
4. However, the sages did not use military force but implemented the high vibrations of the Vedic mantras directed at the King to remove him from his position. This indicates the importance of what the chanting of the Vedic mantras can do even today to remove unwanted obstacles and help purify the atmosphere and raise the consciousness of the people and pave the way for everyone’s spiritual well-being. (We will talk more about this in the section on Sankirtan in this paper.)
5. Once again this points to the fact that freedom is never a given right, but you have to be constantly vigilant and prepared to maintain and work for your freedom, in this case to keep your rights to follow the principles of Sanatana-dharma and protect it as the sages did herein.
What Krishna Says in Bhagavad-gita
So, what does Lord Krishna say in Bhagavad-gita about whether to fight for dharma or not. In the first chapter, we find that Arjuna does not want to fight when he sees so many people that he knows lined up on the side of the Kurus. But they are all fighting on the opposite side of dharma. Arjuna explains, “My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up. My whole body is trembling, and my hair is standing on end. My bow Gandiva is slipping from my hand, and my skin is burning. I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I foresee only evil, O killer of the Keshi demon. I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom or happiness. (Bg. 1.28-31) O Janardana, although these men, overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?” (Bg.1.37-38)
“Seeing Arjuna full of compassion and very sorrowful [and his forgetfulness of the Self and real goal of life], his eyes brimming with tears, Madhusudana, Krishna, spoke the following words. ‘My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy. O son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.” (Bg.2,1-3)
Here Lord Krishna explains quite clearly that apathy toward doing what is right is a disqualification for attaining the higher benefits of life. This is an impurity, especially for a kshatriya warrior like Arjuna. Lord Krishna continues:
“While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. (Bg.2.11-12)… Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation. O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors to the heavenly planets. If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. People will always speak of your infamy, and for one who has been honored, dishonor is worse than death. The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward. (Bg.2.31-35) O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up and fight with determination.” (Bg.2.27)
So, herein Lord Krishna Himself advises Arjuna that he must fight on religious grounds, which means to protect the traditions of Sanatana-dharma. He must do what is just and right for the greater good, and not be sentimental about what seems right or wrong. Doing what is just, even to sacrifice his life, will open the doors to a heavenly existence for him, while being apathetic and doing nothing will only give him remorse and infamy, and bring in deeper levels of darkness on society. In this way and for this reason, Lord Krishna advises Arjuna to get up and fight. This is the proper instruction for defending oneself and the principles of dharma for the benefit of society. If we all take these instructions seriously and act accordingly, how can there not be victory?
Victory
What is victory? Interestingly, at the World Hindu Congress in Bangkok (November 24-26, 2023) they promoted the slogan of Jayasya Aayatnam Dharma, meaning “Dharma—The Abode of Victory.” But as Dr. Mohanrao Bhagwat pointed out in his talk at the Congress, there are three kinds of victory. One is the victory of the asuras or demons, which results only in various levels of destruction. Second is the victory of kings or rulers, in which the main goal is to increase their empire, resources, fortunes, kill their enemies, and to dominate others. The third form of victory is that for the principles of dharma, in which dharma is protected and is made available to everyone, which is the path for happiness, harmony, cooperation, and equality through genuine spiritual vision. Therefore, to defend ourselves to continue our practice and observation of dharma is itself a dharmic principle, as Lord Krishna explained to Arjuna.
Furthermore, we find the saying in the Manu-samhita (8.15), Dharmo Rakshati Rakshita, meaning dharma will protect those who protect it. (The full verse in English is, “Justice being violated, destroys; justice being preserved, preserves: therefore justice must not be violated, lest violated justice will destroy us.”) But we have to do our part. We cannot be afraid to stand up and defend it if it is under threat of being limited, downgraded, or even extinguished by non-dharmic entities. And there are many ways to do that. There may indeed be times in which we must physically fight. Since the soul, atma, within the body is a part of the Supreme, the physical body holds sanctity and spiritual significance, which attributes moral responsibility to its preservation and defense. But there may be many times in which we can use our intellect to spread the positive influence of Sanatana-dharma for society’s upliftment without the need for physical altercations. And nothing can be more effective in this regard than a united Hindu or Dharmist community working together for the benefit of everyone.
The Right Leaders and Politicians
Therefore, there must be proper leaders who will also work to restore or keep our freedoms and honor the traditions of Vedic dharma. They should be supported and even given assistance to help all of society in this way. If such leaders are not available, then those with the right intentions and knowledge should also step forward to run for political office, and then work for the ultimate benefit of all people by preserving and protecting the principles of Sanatana-dharma.
Intellectual Kshatriyas and Vedic Ambassadors
As my friend David Frawley coined the phrase “intellectual kshatriyas” and stated that there was a great need for them, we need to become or train others to be “intellectual kshatriyas.” This indicates the Vedic warriors who use intellectual means to work to counteract the challenges toward Hindus and Vedic culture, and the unnecessary and often wrong opinions or assumptions that people may have about them.
I also use the term “Vedic Ambassadors” to indicate those who are willing to stand up and represent the Vedic traditions, and are willing to work in ways to protect, preserve, promote, and to perpetuate the path of Sanatana-dharma. This may include many things, such as, for example, writing to the editors of papers or magazines outlining the wrongs found in various articles about Hinduism and Vedic culture, or doing the work required to correct the wrong information found in school textbooks, or in supplying the right views on Vedic traditions for papers or magazines and even book publishers. There is a great need for such activities as either an intellectual kshatriya or Vedic Ambassador. (I have written more about being a Vedic Ambassador in a separate article.)
Saturate the Marketplace
In this line of thinking, another means to protect Sanatana-dharma is to provide the knowledge which gives a clear understanding of what it is. I have heard people say that many of the problems of India are because of its religion. But as I have traveled all over India, I have seen that the basis of most problems, whether social or cultural, is not because of the religion, but because of a misunderstanding, a distancing from, or a forgetfulness of the knowledge provided by the Vedic texts and its culture. And I have tried to engage in the means to reverse this trend by supplying the proper understanding of what Vedic culture is and its teachings in an easy-to-understand language through the many books and articles I have written. This is one of the intellectual ways to help spread the proper understanding of what Vedic culture has to offer all of humanity.
This is similar to an experience the early Iskcon devotees had when they first wanted to take Vedic culture in the form of Krishna consciousness to China. They found that one of the reasons why communism was so popular or accepted was that the market place was saturated with all kinds of literature that helped promote or explain its benefits, whether they were true or not. There was everything from flyers, pamphlets, booklets, and larger books in all the bookstores and outlets that explained the qualities and characteristics of communism.
However, as Vedic Ambassadors we do not have to spread false propaganda. All we have to do is show the many truths that are found within the Vedic traditions, and the many ways they can help people reach their highest potential, both materially and spiritually. The more this knowledge is available, not only throughout India but throughout the world, the more it becomes clear regarding what Sanatana-dharma really is, and the more the misinformation or negative propaganda or basic misunderstanding will subside. This is one of the means to protect, preserve, promote, and to perpetuate Vedic culture.
However, in this age there are many diverse methods of spreading this knowledge as through podcasts, online videos and classes, online communities, websites, radio programs, cable television broadcasts, newspapers, magazines, film projects, and so on. Some people who have already been doing some of these things have become very successful at reaching large numbers of people. This is all part of the process of saturating the marketplace, and in being a Vedic Ambassador. These efforts can do wonders in counteracting the negative views and treatment toward Hindus and Dharmists that seem to be increasing in certain parts of the world.
In this way, it is vigilance that is more important than the use of violence for retaliation, although in this conversation both are used for protecting Vedic dharma. But if we can prevail and be pro-active, then it could counteract whatever attacks, whether violent or intellectual, that would manifest in the attempts made for detracting from the validity of Vedic culture, or in any attempts to exterminate it. Remember, vigilance means management in the ways of taking care of issues and problems before they become too overwhelming. In this way, we develop and use the tools and means for defenses to prevent and deter the need for retaliation. Then we can maintain the peace we all want, along with the freedom to continue our practice of Vedic culture, Sanatana-dharma.
Sankirtana
Another thing that will greatly help is the joy that comes from spreading the sacred mantras and Vedic chants throughout the world. It is explained that the yuga-dharma, or great spiritual practice meant especially for this age of Kali-yuga, is the congregational chanting of the Hare Krishna mantra, which is called sankirtana. This itself not only changes and raises the spiritual vibration wherever it is heard, but it also reverberates around the planet to change the very consciousness of humanity. The more this is spread, the more the awareness of humanity will rise above the common sensual and mental desires that dominate so much of society and keeps their attention on the most trivial of things. When everyone is acting only for their own desires for selfish gain, wealth, possessions, security, dominance, etc., how can there be peace in this level of consciousness? All such desires only increase and cause further frustration, or people fall into despair or disappointment when these are not achieved, unless an alternative is provided.
However, the chanting of this Hare Krishna mantra and Vedic verses will raise the mind and consciousness to clear out the unnecessary and misguided aims of life, and bring people to live more peacefully together, which is what most people really want anyway, but they do not know how to do it. So, there needs to be programs that show how such rituals and chanting can be done, which will spread these higher vibrations throughout society.
We must remember that Sri Caitanya Mahaprabhu emphasized the holy names of God to uplift people, which are also to be used as the main weapon to counteract the demoniac mentality in this age. Plus, it will change the consciousness of those who are against the life of Sanatana-dharma. But if such people do not change, it will cause them to turn against each other, demons fighting demons, to thus make wars which will reduce their own unwanted presence on earth. This would pave the way for a new world to form in a spiritual sense for the peace, harmony, cooperation, and benefit of everyone. Therefore, the great need for sankirtana to increase is obvious.
Conclusion
In conclusion, after doing all that can be done as outlined in the nonviolent examples above, it should be clear now from the shastric examples cited earlier that if we are still physically attacked, we should confidently defend ourselves by whatever means necessary and to whatever degree may be needed to maintain our safety and well-being. This would also include the safety of our wives, children, families, along with our homes and shops, as well as our temples and culture. If our community is attacked by non-dharmic entities, then we should also find it necessary to gather forces in our community to defend ourselves together. The strength of a united and coordinated Hindu / Dharmist community can be most impressive.
Furthermore, if people, for example, are simply observing a Vedic or dharmic festival and are being attacked for doing so, or the businesses or homes in the dharmic community are under attack, then the local police or even the military should come to help protect those defenseless people and maintain peace. A good government should provide security of life and property to everyone. If, however, there is no defense from the police or military, then it should become obvious that the community must do it themselves, and the police chief, city managers, state minister, or even national leaders must be replaced in the next election. And that Dharmists should also participate and assist in the election of those who will help protect the culture and the people.
It has been seen that Gandhi took nonviolence to an extreme, which worked in some situations, but in other events increased the number of fatalities and serious injuries, thus decreasing the number of people who could work to protect themselves or other Dharmists or the culture itself. And now many people still think this is the standard that should be followed for nonviolent defense measures, which today is rather impractical. Like His Holiness Swami Dayananda Sarasvati (15 August, 1930 – 23 September, 2015) once said, many people feel that a good Hindu is one who will bow to his enemy, showing humility, thus sticking his neck out, making it easier for the enemy to either chop his head off or bash it in. The point being that this kind of nonviolence offers little protection to anyone and makes the surrender to the enemy before the battle even begins. This is not practical, nor is it like anything that Lord Krishna told to Arjuna.
Let us remember that it is Sanatana-dharma that gave us the phrase Vasudhaiva Kutumbakam, which means the whole world is one family. That is because it is recognized that everyone and everything comes from the one Supreme Creator, the Supreme Father. This is why Hindus and Dharmists can be defensive, but are not aggressive.
This means our attitude is that we do not look for trouble. We can get along with anyone, and we don’t care about satisfying our ego by extra harsh retaliation. But if trouble finds us, we should not back down. If invaders or those who are against the dharma attack us, or our country, culture, family, etc., then there must be defensive actions. Even my own spiritual master once said that if you hit him, he may tolerate, turn the cheek. But if you hit his godbrother, then big trouble.
This is why history has shown that Hindus, followers of Vedic dharma, have never been colonialists, or start unnecessary wars, or attack other countries to conquer, plunder or convert others. Yet, it is unfortunate that the press often label those Hindus who defend themselves and their community as communalists, or those who attempt to saffronize the nation. But this is all merely negative propaganda meant to try to shame those who are brave enough to stand up and defend themselves. But as history has shown, we owe much to those heroes of the past who fought to maintain and protect the dharmic community and our freedoms to engage in Sanatana-dharma that we have to this day. Without them, who knows what India would be like now. So, it behooves us to honor their memory and sacrifices to continue the work they did years ago.
Therefore, the conclusion is that engaging in the self-defense of ourselves and our freedom to practice Sanatana-dharma is actually a part of the Vedic system. It should be considered part of ahimsa. Otherwise, why would there be any need for kshatriyas, warriors to defend the Vedic culture and its followers? So, we have to be willing to work in some way to defend ourselves, and maintain our freedom and our Vedic traditions, or our apathy will kill us, and our so-called humility will force us to humble ourselves out of our own existence. What glory is there in that? At this point in time, if we do not act to save ourselves, to save the greatest culture known to humanity, then we are accountable for that. There is no one to blame but ourselves, and we will regret it forever. So, by being willing to take a stand and work together, Sanatana-dharma will be protected for the benefit of humanity, and India will remain the spiritual guide for the world.
Dharmo Rakshati Rakshita
References
Bhagavad-gita As It Is, A. C. Bhaktivedanta Swami Prabhupada, Bhaktivedanta Book Trust, 1972.
Srimad-Bhagavatam, A. C. Bhaktivedanta Swami Prabhupada, Bhaktivedanta Book Trust, 1974-77.
[From www.stephen-knapp.com]