Defending Dharma: Lessons from Our Shastras on Confronting Adharma

• Understanding Adharma: The importance of identifying and addressing forces that threaten Sanatana Dharma, as guided by ancient scriptures.
• Historical Lessons: Insights from legendary battles and leaders who preserved Vedic culture against malicious rulers and demonic forces.
• Modern Challenges: Analysis of contemporary threats to Sanatana Dharma from political, religious, and social adversaries, and strategies to counter them.
• Proactive Vigilance: Emphasis on the necessity of vigilance and proactive measures to safeguard Vedic traditions for future generations.
• Strategic Defense: Exploration of effective strategies from Shastras to defend Sanatana Dharma while adhering to principles of nonviolence and righteousness.

Ahimsa, or nonviolence, is a core principle of Hindu dharma, yet it is also one of the most misunderstood. Many Hindus, believing Vedic culture is rooted in ahimsa, choose not to promote their religion or defend their culture. However, this view is directly opposed to the teachings of our shastras.

In Bhagawad-gita, Lord Krishna specifically instructed Arjuna to fight and not abandon his duty. Arjuna’s duty was to protect dharma against those who sought to undermine it. This core lesson from the Bhagavad-gita emphasizes that Arjuna fought not for empire expansion, resources, or vengeance but to combat evil forces threatening the principles of Sanatana dharma.

The crucial question is whether defending our right to practice Vedic dharma falls under the principle of ahimsa or if it constitutes violence. It’s vital to recognize when to stand up for our beliefs and protect our freedom to practice Sanatana dharma. Apathy in the face of such challenges is a significant threat. Understanding and preserving Sanatana dharma is essential, as it upholds the principles that guide our way of life.

Understanding Sanatana Dharma

Sanatana simply means eternal, so Sanatana-dharma represents the ancient path that has existed from time immemorial, coming from beyond the material dimension. It is the inter-dimensional or universal path of progress for all living beings.

Etymologically, “dharma” is derived from the root word “dhri,” meaning to uphold or maintain, as illustrated by the Sanskrit phrase “dharayati iti dharmaha,” meaning “dharma is that which upholds.” Dharma is considered the force that maintains the universe, ensuring harmony and balance on individual, social, and cosmic levels. Sanatana-dharma represents both the ultimate spiritual truth and the path to achieve it, highlighting the divine knowledge of the soul. For any relationship or spiritual connection to be eternal, it must be rooted in this divine knowledge, which signifies the ultimate reality. Sanatana-dharma helps us realize our spiritual identity and live accordingly.

Where dharma exists, there is harmony and contentment. It brings inner peace to our consciousness, fosters cooperation, and reduces conflict in society. In the absence of dharma, there is disharmony, unrest, and confusion, leading to stress, uncertainty, and dissatisfaction. This mental state contributes to overall social instability, creating a life contrary to our desires. Living outside dharma means working against our own interests. Righteous conduct, truthfulness, and following social and moral laws are integral to dharma, guiding us towards the ultimate goal. Lust, greed, and material accumulation, also known as vi-dharma, are all examples of a-dharma (non-dharmic activities).

On a societal level, dharma serves as an instrument of unity and equality, promoting love and universal brotherhood. In contrast, anything that causes discord, disharmony, or hatred is considered adharma. Religions that encourage divisiveness between the “saved” and the “damned” or emphasize sectarian differences are adharmic, thereby promoting a lack of cohesion, dissension, restiveness, and hatred among people.

As such, the path of dharma is more than a mere religion; it is a way of life. Some may consider Vedic dharma as just another religion, but understanding dharma reveals it as a lifestyle lived with every moment and breath. It involves raising our consciousness to the highest possible level and living according to Universal Spiritual principles that apply to everyone, thereby reaching our fullest potential on the spiritual platform.

However, the dharma itself requires protection from adharma, as “dhriyate iti dharmaha” indicates. Dharma encompasses both the sustaining force and what is sustained, which includes unity, harmony, and higher principles. Dharma is both the means and the goal of life, guiding us towards a balanced existence.

To preserve dharma, there needs to be a dedicated class of individuals who can protect it. Only those who live by dharma can truly safeguard it.

Can Sanatana-dharma Disappear?

While the term “Sanatana” suggests that dharma is eternal and unchanging, history shows that Sanatana-dharma can and, at times, has faded from society. In the Bhagavad-gita, Lord Krishna explains that the imperishable science of yoga was passed down through a chain of successions but eventually became lost over time. To restore this knowledge, Krishna reestablished Sanatana-dharma by speaking it in the Bhagavad-gita:

“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). He further explains, “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 highlights the necessity of preserving Sanatana-dharma. While the Divine may manifest directly or send messengers to deliver these teachings, it often falls upon individuals to uphold this path. It is up to us to maintain and propagate Sanatana-dharma for the upliftment of all.

Eternal Vigilance Against Demonic Forces

The demonic mentality and opposition to Sanatana-dharma have existed throughout history, manifesting more intensely in certain ages. Srimad-Bhagavatam (10.4.45-46) talks about demons who, consumed by passion and ignorance, indiscriminately persecuted virtuous people. The text warns, “When a man persecutes great souls, all his benedictions of longevity, beauty, fame, religion, blessings, and promotion to higher planets will be destroyed.”

Srimad-Bhagavatam (7.2.10) offers numerous examples of such demonic forces, Hiranyakashipu being one such example, whose goal was to eradicate Vedic culture. He instructed his followers to destroy Vedic traditions and its followers. His commands were explicit: “While I am engaged in the business of killing Lord Vishnu and exterminating all knowledge of 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!” (Bhagavatam 7.2.10). He further instructed his followers to set fire to places where cows and Brahmanas were protected and where the Vedas were studied and to destroy trees that were sources of life (Bhagavatam 7.2.12). His demonic followers, eager to carry out his destructive orders, caused immense disruption and forced people to cease their Vedic activities (Bhagavatam 7.2.15-16).

Even during the time of Lord Krishna’s birth 5000 years ago, there was a prevalence of demonic tendencies, particularly under the leadership of Kamsa. This is evident in the prayers of Vasudeva, Krishna’s father, as recorded in the Bhagavatam Purana (Bhagavatam 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.”

Unfortunately, such destructive tendencies are also prevalent in contemporary times. They can be found among external invaders, certain religious groups, and selfish political leaders who use their political power, religious zealotry, or personal ambition to undermine and harm Sanatana Dharma. When these forces are allowed to prevail, society suffers, leading to increased crime, disharmony, indifference, and even war and terrorism.

Thankfully, demonic forces have one redeeming feature: they eventually become the cause of their own destruction. This usually requires some form of divine intervention, allowing spiritual consciousness to guide society back toward harmony and progress. Our shastras provide many examples of this phenomenon.

In Mahabharata, the Pandavas, enraged by their enemies’ persistent adharmic actions, became instruments of Lord Krishna’s will to restore balance in the society. On the pretext of the Kurukshetra battle, Krishna orchestrated a war to relieve the earth of burdensome kings and their armies (Bhagavatam 11.1.2), illustrating that peace and harmony are not merely handed over but must be fought for against those who seek to oppress.

Equally instructive is the story of the wicked King Vena (Bhagavatam 4.13-14). Despite his father’s efforts, Vena remained cruel, leading the father to abandon his family. The sages, prioritizing the welfare of the citizens, installed Vena as king, hoping his ruthlessness would deter rogues. However, ignoring the sages’ advice to protect citizens and promote Sanatana-dharma, Vena continued his wicked ways. Realizing the rising dangers, the sages forcefully remove him, installing the pious King Prithu.

While the demonic forces that aim to destroy Sanatana-dharma may ultimately self-destruct, the interim period is marked by widespread suffering. As such, it is crucial to recognize that waiting for divine intervention is not the answer

To summarize, the threats to Sanatana-dharma are persistent and multifaceted, coming from both internal and external sources. Upholding Sanatana-dharma requires constant vigilance, spiritual strength, and a willingness to confront and eliminate the forces of a-dharma. While the demonic forces that aim to destroy Sanatana-dharma may ultimately self-destruct, the interim period is marked by widespread suffering. As such, it is crucial to recognize that waiting for divine intervention is not the answer; we must take proactive steps to uphold dharma and protect our freedoms.

Passive Acquiescence is a Form of Violence

Recognizing dharma’s importance to individual progress and societal harmony, it becomes clear that permitting its decline or being apathetic towards those who oppose it is an act of violence. Allowing the demise of dharma means taking away what the world needs most, creating obstacles to individual spiritual freedom and societal harmony. This apathy can lead to increased crime, disharmony, indifference, hatred, war, and terrorism. A society that loses the freedom to follow dharma risks descending into darkness. Thus, it is an act of violence to ignore the preservation of these principles.

What Krishna Says in the Bhagavad-gita

In the Bhagavad-gita, Lord Krishna addresses whether to fight for dharma, especially when facing familiar opponents. In the first chapter, upon seeing friends and relatives on the battlefield, Arjuna loses his appetite to fight. He even questions the morality of fighting: “…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’s sorrow and confusion, Krishna responds: “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. …Do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise” (Bg.  2,1-3).

Krishna’s advice to stand up and fight for righteousness is just as relevant today as it was during the Mahabharata battle.

Emphasizing that apathy towards righteousness is a character flaw, Krishna admonishes Arjuna with these words: “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). He continues, “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).

Krishna’s advice to stand up and fight for righteousness is just as relevant today as it was during the Mahabharata battle.

Dharmo Rakshati Rakshitah

The Manu-Samhita (8.15) states, “Dharmo Rakshati Rakshitah,” (Dharma will protect those who protect it), implies that justice preserved, preserves, and justice violated, destroys. Defending the practice and observation of dharma is itself a dharmic principle, as Lord Krishna explained to Arjuna. Defending dharma cannot be ‘outsourced’ to others; we must do our part and stand up to defend it if and when it is under threat of being limited, downgraded, or extinguished by non-dharmic entities.

While there may be times when physical defense is necessary, there are also countless ways to use intellect to spread the positive influence of Sanatana-dharma for societal upliftment. A united Hindu or Dharmist community working together can be extremely effective in this regard.

Right Leaders and Intellectual Kshatriyas

Proper leaders are essential for restoring and maintaining our freedoms and honoring the traditions of Vedic dharma. Such leaders should be supported and assisted in their efforts to help society. If the right leaders are not available, individuals with the right intentions and knowledge should step forward to run for political office, working for the ultimate benefit of all people by preserving and protecting Sanatana Dharma.

‘Intellectual Kshatriyas,” a term coined by David Frawley, refers to Vedic warriors who use intellectual means to counteract challenges toward Hindus and Vedic culture. These individuals work to correct misconceptions about Vedic traditions and their inappropriate applications.

‘Vedic Ambassador’ is another useful term for those willing to stand up and represent Vedic traditions. These ambassadors work to protect, preserve, promote, and perpetuate Sanatana Dharma. Their efforts might include writing to editors of papers or magazines to correct wrongs in articles about Hinduism and Vedic culture, correcting misinformation in school textbooks, or providing accurate views on Vedic traditions for publishers. There is a great need for such activities, whether as an intellectual Kshatriya or a Vedic Ambassador.

Saturate the Marketplace with Vedic Knowledge

To protect Sanatana Dharma, it is crucial to provide a clear understanding of its principles. During my travels across India, I’ve seen that many of the problems in Hindu society arise from misunderstandings or neglect of Vedic knowledge and culture. Through my books and articles, I aim to reverse this trend by presenting Vedic culture’s teachings in an accessible manner. This approach helps spread awareness of what Vedic culture offers humanity.

A parallel can be drawn from the early ISKCON devotees’ experience in China. They observed that communism’s popularity stemmed from the saturation of the marketplace with literature promoting its benefits, whether true or not. Flyers, pamphlets, booklets, and books inundated bookstores, creating a widespread acceptance of communist ideals.

As Vedic Ambassadors, we don’t need to spread false propaganda. We only need to share the many truths within Vedic traditions and their potential to help people achieve their highest material and spiritual potential. By making this knowledge widely available, we can counteract misinformation and negative propaganda, thus protecting, preserving, and promoting Vedic culture.

Today, diverse methods exist for spreading this knowledge, such as podcasts, online videos, classes, online communities, websites, radio programs, cable television broadcasts, newspapers, magazines, and film projects. Many individuals have successfully reached large audiences through these platforms. This saturation of the marketplace can significantly counteract negative views and treatment towards Hindus and Dharmists, which seem to be increasing globally.

Vigilance is more crucial than retaliation. While both may be necessary to protect Vedic dharma, being proactive can prevent the need for violent responses. Vigilance involves managing issues and problems before they become overwhelming. By developing and using tools and means for defense, we can maintain peace and continue practicing Vedic culture, Sanatana-dharma.

The Power of Chanting

Another powerful tool is the joy of spreading sacred mantras and Vedic chants worldwide. The yuga-dharma, or great spiritual practice for this age of Kali-yuga, is the congregational chanting of the Hare Krishna mantra, known as sankirtana. This chanting not only raises the spiritual vibration wherever it is heard but also reverberates globally, changing humanity’s consciousness. The more this practice spreads, the more it elevates humanity above sensual and mental desires that dominate society.

When people act solely for selfish gain, wealth, possessions, security, or dominance, peace becomes unattainable. Such desires lead to frustration, despair, or disappointment. However, chanting the Hare Krishna mantra and Vedic verses can clear misguided aims and promote peaceful coexistence, which most people desire but don’t know how to achieve.

Sri Caitanya Mahaprabhu emphasized the holy names of God to uplift people and counteract the demoniac mentality of this age. This practice can change the consciousness of those opposed to Sanatana-dharma. If these individuals do not change, it will cause internal conflicts, reducing their presence on earth and paving the way for a spiritually enriched world.

Conclusion

It should be clear that the principle of ahimsa does not prevent one from defending him/herself with all necessary means to ensure one’s physical safety and well-being. This includes the safety of our families, homes, places of business, places of worship, and culture. If non-dharmic entities attack our community, we must unite and coordinate to defend ourselves. A united Hindu/Dharmic community can be a formidable force.

When people are attacked for observing Vedic or dharmic festivals, or when businesses or homes in the dharmic community are under attack, the local police or military should intervene to protect these defenseless individuals and maintain peace. A good government should provide security for life and property to everyone. If the police or military fail to protect the community, then it becomes necessary for the community to defend itself. In such cases, police chiefs, city managers, state ministers, or even national leaders must be replaced in the next election, and Dharmists should actively participate in electing those who will protect the culture and the people.

The often-vaunted Gandhian idea of nonviolence under all circumstances may have worked as a conflict resolution tool in some situations, but in today’s world this approach is impractical. As His Holiness Swami Dayananda Sarasvati once said, some believe that a good Hindu should bow to his enemy, showing humility and making it easier for the enemy to harm them. This type of nonviolence offers little protection and leads to surrender before the battle even begins.

Sanatana-dharma teaches us Vasudhaiva Kutumbakam, meaning the whole world is one family, recognizing that everything comes from the Supreme Creator. However, it does not mean we should not defend ourselves and our dharma against aggression, even if the aggressor is a family member. We should not seek trouble but should not back down if trouble finds us. Defensive actions are necessary if invaders or those against dharma attack us, our country, our culture, or our family.

History shows that followers of Vedic dharma have never been colonialists, started unnecessary wars, or attacked other countries for conquest or conversion. However, the press often labels Hindus who defend themselves and their community as communalists or those attempting to saffronize the nation. This negative propaganda aims to shame those braves enough to stand up and defend themselves. We owe much to past heroes who fought to protect the dharmic community and our freedoms to engage in Sanatana-dharma. Without them, India would be very different today. We must honor their memory and sacrifices by continuing their work.

Thus, engaging in self-defense and protecting our freedom to practice Sanatana Dharma is part of the Vedic system and should be considered part of ahimsa. We must be willing to defend ourselves, maintain our freedom, and uphold our Vedic traditions, or our apathy will lead to our downfall. There is no glory in humbling ourselves out of existence. If we do not act to save ourselves and the greatest culture known to humanity, we will be accountable for that failure. By standing together and taking action, we can protect Sanatana-dharma for the benefit of humanity, and India will continue to be the spiritual guide for the world.

Dharmo Rakshati Rakshita!