Role
of Righteousness and Religion in
Social
Service and Social Transformation.
Dr KV Ram Rtd professor
When we
think of Social Service and Social Work what comes to our mind usually are
physical needs of our people like food, water, health, medical services,
transportation, communication, etc,. While these are absolutely essential for
our physical existence there is something even more important for our
happiness, and that of our society. This is character, morality, truthfulness,
unselfishness, brotherhood, service mindedness and concern for the wellbeing of
fellow citizens in the society.
Unless these moral values are well
developed and become part of our life and activity neither can one be happy nor
build a good society. “There is a Sanskrit saying “AiÀÄzÁâªÀA vÀzÀãªÀw” As you
think it will happen.1 To improve or build a good society one should have good
thoughts, good vision and good efforts to achieve it. Nature has endowed each
of us with many good qualities, but most of them do remain dormant. To tap
these qualities and build up our
character right environment and good association would be needed. Dharma or
Righteousness and Faith or religion provides this.
It is necessary to be clear what do
we mean by Dharma or righteousness and religion or faith.
“Dharma is of complex significance.
It stands for those ideals and purpose influence and institutions which shape
character of man both as an individual and a member of society. It is the law
of right living the observance of which secures the double object of happiness
on earth and salvation. Dharma is that which holds together all living beings.
In ethical sense Dharma is the
cement which unites woman with man to form integrated structure of society. A
mere aggregation of people does not make society just as a mere accumulation of
bricks does not make a building. Just as bricks are held together by cement to
make a structure so also Dharma holds
people together by spiritual force.2
Dharma is essential, because it promote
individual security and happiness as well as stability of society. Each
man’s dharma has its own role in the larger and more complex network of social
texture.3 By playing the role of his own dharma man shows awareness of others
in society as well. The interphysical aspect certainly contributes to the ethos
of society. It is the foundation for the good of individual and the good of
social order.
Religion is closely intertwined with
Dharma. It not just worships in temples and our houses as guided by our
priests. It is the greatest motive power that releases the infinite energy
which is in the nature of every man. When we come to spiritual concept that all
people are endowed with the same divine (or natural) energy and all are equal
then and there religion becomes a real living force. It will come into our
nature lives in our every movement, penetrates every porus of our society and
become infinitely powerful to achieve good.4 It is good to bring peace for
oneself and others. It gives great motive power to do good and a set of
principles that relies on spiritual power of its followers. Religion provides
moral guidance, a sense that life has meaning and a feeling of shared values with
community. Religion involves ethical conduct and a set of values that believes
in Dharma.5 Religious values and righteousness inspires social workers to work
for the betterment of fellow citizens selflessly.
Dharma has deep roots in our
culture. Our ancestors had realized that given several natural differences
among people along with manmade inequalities righteous conduct by people along
can overcome the consequent difficulties and lived happily.
Righteousness and religion are parts
of once culture. Culture of a country depends on the relationship of the
culture of those who shaped it and their relationship with the society.
Attention is to be given to inculcation of the fundamental basic values of the
culture to each person in society. Our Rishis (saints) have told us to follow
truth and righteousness so that both individual and social wellbeing can be
achieved. It is important to note that though ultimate goal of man is
liberation from the bondage of the world the importance of living proper worldly life was never
ignored. Prapanchika and Paramarthika are two sides of the same coin. The
ancients designed four ashrams of life (Brahmacharya, Grihastha , Vanaprastha
and Sanyasa) for the inclusive
development of people in succeeding phases
each measured fully with moral values and concern for the welfare of
all.6
After Mahabharata War when
Dharmaraya asked Bhishma how Peace and Order can be established in society and
how people be kept happy he was told that by not getting angry, by not
deceiving any one, by speaking truth and being
just both inwardly and outwardly,
living honestly and sharing wealth with the needy, society can be kept
happy, strong and peaceful.7 If one practices dharma dharma protects people in
fact these values are parts of Dharma.
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Even Upanishads state that all
householders should look after society by giving donations to various
institutions aiming at social good and participate in tasks concerned with
social reconstruction.9 Likewise fundamental principale propounded by
Bhagavad-Gita for a good social order was based on social good not just on
individual good only.10 It was regarded possible to achieve self realization by
performance of one’s duty as conducive to socio-ethical code.11 Give something
which you can to your society and country rather than seek something from it. The same code of
conduct continued to be upheld even several centuries after the epic period.
Tiruvelluvar who lived in early Christian period in Tamilnadu said that “man is
born as a social being. He alone truly lives as a social being who lives as a
social cooperator. He who does not recognize this is to be counted as dead and
that there is no price too high to pay for being of service to society.”11
Cooperative work and social service
help to promote healthy social relationship. Socially useful productive manual
work was considered as a healthy and important mechanism for educating in the
scheme of basic education.12 Religious and value based education will help our
society to overcome inherited Social problems based on work and vocation of
people. There are age old prejudices in our society towards certain kinds of
manual work. This has given rise to social stratification based on caste
resulting in social inequalities and injustice. Inculcation of manual work to
our students right from primary school will help remove social inequalities by
teaching dignity of labour.
It helps to promote national integration.13 So
long as society tries to cure evils by laws, police and force it will not be
achieved fully. force against force will not work . They can only be cured by
unselfish right conduct. Voluntary social work should be based on morality,
Righteousness, (Dharma) spiritualism14 as it inspires social workers to work
for the wellbeing of society fully besides promoting character of people.
The socio-religion reform movement
in India between the 12th and 19th century clearly provide much evidence to
show what important role religion and righteousness can play in promoting
welfare of people by fighting against all kind of discriminations in society
and promoting equality. Foreign invasions and conquests and internal fights
among Indian rulers has caused political and administrative weakness in the
early medieval period. Indian society was suffering due to degeneration of
Hindu social structure and religion. Discrimination of people based on caste,
religion and sex had created much tension among people. High caste people were
ill-treating lower classes and Brahmin priestly community was exploiting them
financially by forcing on them meaningless rituals and rites. It appeared that
the whole society was being held for ransom by these priests. Gradually lower
classes rose against caste discrimination, ill-treatment and meaningless and
expensive religious practices. At this time a number of saints, scholars and
ascetics came forward with genuine interest to reform the society. Through
their untiring efforts the cullt of Bhakti was transformed into a forceful
reform moment which covered the whole of India.15
The Bhakti movement, the Hindu
socio-religious renaissance began with Basavanna who was born in 1131 A.D. In
Bagevadi, Bijapur district of Karnataka state. Though born to parents who had a
good standing in society, Basavanna even from his boyhood was concerned for the
equality, and welfare of all lower classes in society and close interaction
with them. He rebelled against then existing social and religious order and
strived to achieve equality for all. His goal was “equal status for all and
equal share for all”16 Basavanna tried to end exploitation of people
by Brahmin priestly class and taught them to think and act rationally. He asked
people not to waste their life thinking and worrying about hell and heaven and
told them that our good behavior and characters is heaven and bad behavior and
character is hell. He also told them not to worry about the dead past and
unknowable future but to live in present, do good deeds and to be happy
enjoying the good fruits.17 He worked to end untoucability by
telling that all people were children of god and hence “All were equal really
there was no upper and lower caste. He promoted equal status and good education
for women. Many women joined Basavann’s reform moment as his disciples and
co-workers including the outstanding lady Akkamahadevi and his own wife
Nilambike.18 Basavanna opposed all discrimination based on caste,
sex, religion and gave sanctity to family relations. He taught people not to
depend on any one for their living, to earn their livelihood by hard work and
to give some of their earnings to the poor in the society to make them happy.
The concept of Kayaka and Dasoha was a cardinal principle of Basavanna.
Basavann’s teaching appealed to a large section of the society and lakhs of
people joined his order. They followed Basavann’s ideology and brought about
great deal of social transformation through19 their righteousness
and religion. Even now large section of Karnataka population are of Basavann’s
faith and they have been doing good work in providing good education and free
boarding and lodging facilities to poor students from all over the state.
But religious and social evils were
not confined to any particular region of India. It was wide spread. The
condition of people especially gender discrimination was so highly spread and
so bad in Bengal that women suffered much through sati, child marriage and
denial of education.20 Conflict between faith and reason and
exploitation of lower classes by the higher ones had become intolerable. In the
eighteenth and nineteenth centuries many great religious reformers,
intellectuals and journalists in Bengal founded many institutions to bring
about social reforms for the betterment of the people. The spread of English
education and liberal ideas also had prepared the background for this.21Most
well known of these reformer Raja Ram Mohan Roy who founded Brahmosamaj, and
Keshabchandrasen, who founded Prarthana samaja. Raja Ram Mohan Roy helped to
bring about the end of the Sati (Burning of widows) and promoted free education
to depressed classes. Keshabachandrasen promoted widow remarriage and education
for girls. Great reformers like Dwarakanth Tagore, Debendranatha Tagore S.
Banerjee and others played important roles in bringing about social reforms. In
Bombay presidency also great reformers like Ranade, Chandavarker, Gokhale and
Tilak. promoted community relations and women’s educations besides awakening
national consciousness. Likewise Dayananda Saraswathi, a great reformer,
founded Aryasamaja in 1877 which operated from Punjab. The Swami encouraged
widow remarriage, women’s education and provided low cost education to poor
people through his national education programme.22
Other great reformers were Nanak,
the founder of Sikh religion, who promoted equality of all people and
brotherhood of man, Ramanuja the founder of visistadwaita who allowed depressed classes and other
out-castes to visit and pray in temples. “it marked the beginning of the
movement to uplift them”. Kabir was another great reformer who preached
religion of love, equality of man and wished to abolish caste system. He tried
to promote Hindu, Muslim friendship parching the Ram and Rahim were the same,
and both can be found both in temple and masques.23 Chaitanya too preached universal brotherhood,
equality of people, denounced caste system, dominations of priestly class and
ostentatious religious ceremonies. Like Meera Bai, through his sole stirring
lyrical music he inspired people to pray with devotion and love humanity.24
Work of Ramakrishna Paramahamsa and Vivekananda to educate mankind spiritually
and to promote equality and brotherhood of man and oneness and universality of
all religion is so profound and detailed it cannot be even summed up here for
want of place. Nevertheless I would like to point out that though Ramakrishna
Paramahamsa was deeply immersed meditation and prayer for liberation he was no
less concerned for the welfare of people suffering around. For instance he was
much worried about the miserable condition of women who had been suffering from
Inhuman discrimination, denial of social welfare rights and education because of age old blind beliefs of the
society. He was convinced that until women were given good basic education
neither would they improve nor India would progress. He told Gowrima, his close
devotee and follower, “Women of this country are in miserable condition, you
should work for their improvement”. Gowrima established an ashram named
“Sharada Ashram” in Barackpore for girl’s education and worked for women’s
education and training for forty-five years.25 He influenced his
devotees and disciples not to bury themselves in seeking their own good but to
work for the betterment of the society. Once Vivekananda expressed his wish to
Ramakrishna that he wanted to go away to a far off cave to sit and meditate to
achieve final liberation and sought his blessings. Ramakrishna was very
displeased with this and told Vivekananda “What kind of selfish person are you?
You seek only your personal happiness. See god everywhere. Grow like a banyan
tree giving shelter and happiness to thousands of people”.26 This
instruction of his guru was turning point in Vivekananda’s life who devote his
entire life for the welfare of India. Once Vivekananda said” Progress of India
is dependent on progress and development of ordinary people common mans
education and training is the only savior. Lakhs of our fellow citizens are
living worse than animals. India cannot achieve any progress by keeping these
people apart. Our youngsters should follow ideals of service, sacrifice.
Service is the best worship that can be offered to Bharatmata.27
Vivekananda had a down to earth
perception of religion and spirituality. He knows very well that hunger has no
caste, no spirituality. Service to the suffering humanity became a bed rock and
backbone of his philosophy. 28
Removal of ignorance and blind
beliefs and providing knowledge and education is the best way to help people to
strengthen themselves to achieve a bright future for themselves and the
society. In the last century Ramakrishnaashrama founded by Swami Vivekananda
has been providing good education to several thousands of students all over
India besides helping poor students. Free boarding and lodging. Equally
important is its role in dissemination of knowledge by making available at
affordable prices very good books and literature to all people on Indian
culture, religion, philosophy, education, family and society.28
Great spiritual and religious
leaders of our time like Bhagavan Sathya Saibaba, Chandrashekara Bharathy Swami
of Sringeri Mut, Shiva kumara swami of Siddaganga mut. Tumkur, endeavored to
bring about improvement in lives of poor and distressed people by providing
free education to their children through their schools and colleges and free
boarding and lodging facilities and influencing. People improve their character
and morality and to help the community.
Sathya Saibaba when millions of
people both in India and abroad sought as a great guru and spiritual master did
not himself spend any time in worshiping or observing rituals. His goal was to
reform our society through Dharma and to uplift poor and ill placed people from
their misery.
Unlike other religious-social
reformers Saibaba believed in transforming people in to charactered, morally
bound living people with a sincere concern for the welfare of all in the
society. His message for all was Sathya, Shanthi, and Prema - truth, peace and
love. He urged all to base their activities on Righteousness. He said the most
obvious quality in human being is love. He advised “lead your life with love,
develop love and live as embodiment of love” serving the poor and ill placed.
Saibaba had thousands of wells dug in many villages in India from Bihar to
Kerala to provide drinking water to people and also established several colleges
and schools to provide free education for people. There are thousands of Satya
Sai organization both in India and abroad serving people.29 Love is
meaningless if it does not transform itself into service.
Chandrasekhara Bharathy of Sringeri
peeta too advised his devotees to improve their character, morality and love
for fellow human beings before trying to help others. The Swami said “our
country suffers now not for want of religious institutions but for want of
people who are prepared to conform to rules. Instead of trying to change the
world change yourself. If each individual reforms himself society will get
automatically reformed for better. The Swami’s message was Dharma should be the
basis for all work.30
There is a great deal to learn from
the life of Mahatma Gandhi, the freedom fighter and father of the nation, about
the role of righteousness in improving our society. An inflexible faith in god
had been deep rooted in Gandhi. He was a great devotee of Sri Rama. He once
said pluck my eyes I will not be dead cut off my ears I will not be dead, but
blast my belief in god then I will be dead.” But Gandhi was rooted in god
consciousness rather than ritualistic religion. He was primarily interested in
the welfare of our people by training them to get employment, ending poverty
and removing ignorance through education. Political struggle in which he was
fully involved to get independence for India was only the first step in
creating Gram Raj to achieve a happier life for the people. Gandhi said that “It
would be a mockery to what is call spiritual good in society when stark
poverty, misery disease and ignorance are ruling.31
Today there is a great need for all
strength and inspiration that righteousness
and faith can give us to lift our society from the depth of degradation
it has fallen in the last seven decades.
Though India is the world’s largest
democracy and the Indian constitution declares that all Indians are equal and
ensures political, economic and social equality, more than forty per cent of Indians
are suffering from unemployment, low income lack of adequate nutritious food, ill health, want of good and quick
health services and unavailability of affordable good general and technical education. Though government of
India has introduced several economic and social schemes to help poor, poverty
stricken, unemployed, under employed and lower middle class people, the funds
allocated for their relief and facilities offered to them have not reached or
most of them benefited due to massive corruption among administrative officials
entrusted with the disbursement of benefits and corrupt politicians with power
to allocate the funds. In the last seventy years corruption, immorality and
unconcern for real social service have increased. Most of our political leaders
have been unable to enforce discipline as themselves are not righteous.
They have to be taught how great
role Dharma played to keep our people happy in ancient India. Dharma had the
highest place. Even king was not above law or dharma. In fact dharma constituted the essence of kingship. The
kings were thought that happiness of people was the happiness of king. His own
happiness was not dear what was good for people’s happiness was good for the
king also’
“¥ÀæeÁ¸ÀÄSÉÃ
¸ÀÄRAgÁdÕ ¥ÀæeÁ£ÁAvÀZÀ»vÉà »vÀ
£ÁvÀä ¦æAiÀÄA
»vÀA gÁeÁÕ ¥ÀæeÁ£ÁAvÀ ¦æAiÀÄA»vÀA” 32
Moreover as our people are
progressing in education, and technology most of them are taking to western
materialism and ways of life and acquisition of wealth illegally and corruptly
to satisfy their needs even when it is hurting other members of our society.
More ever as in our democratic system as every citizen has a right to act as he
desires. Many are exploiting liberty for their licentious behavior. Declining
morality in administration and politics has increased injustice and is
weakening our social fabric. These
developments have been badly influencing our younger generation’s character, mode of
thought and behavior further weakening our society. When our thoughts. Values
And character is influenced by righteousness our families, and society gets
reformed for better making it possible to live happier.
Why is our society affected by so
much misery asked Buddha. It is because of our selfishness. To remove
selfishness and to divert our energy to service of the society Dharmic teaching
is necessary. Dharma should become the foundation as well as guide to reform
society.
References
1. Dr. S. Radhakrishna, the Heart of
Hindhusim, 1998, p 1-9
2. Romila Thapar, Ancient
India Social History, Satpata Brahman P 24-26, New Delhi; Reprint, 2009.
3. D.H.M. Marulasiddaiah, Samudaya Sangatane, I.B.H.Prakashana,
Bangalore. p-1-5
4. C.Rajagopalachary, TiruValluVar,
Bhavan’s Book University, Mumbai, 2008, p.34-35
5. Swami Tapasyananda, The Four Yogas of Swami Vivekananda,
Ramakrishna Mutt, Madras, 1979. P.150.
6. Swami Raghunathananda, Democratic Administration In The
Light Of Practical Vedanta, Ramakrishna Mutt, Mysore.
7. Prof. M. Krishnamurthy, Mahabharathakaladalli Samaja Mathu
Rajadharma, Bangalore, p-9, 2009
8. Dr. Narasimhamurhty, Hindu Dharma Mathu
Samskruthi, Kundapura
9. Balbit singh. The Philosophy Of
Upanishads, Arnold Heinemann, Delhi, 1983, p-80
10. Ibid
11. C.Rajagopalachary, TiruvelluVar, Bhavan’s
Book University, Mumbai, 2008, p.34-35
12. V.R.Hiremutt, Education Through Socially Productive Work.
Revanna Siddaiah Prakashana, Bangalore – 1983
13. Swami Vivekananda, Buddha and His Message. Advaitashram,
Delhi. 3rd Editon, 2009,p-16
14. Prof. M.S. Krishnamurthy, Mahabharata Kalada Samaja Mattu Rajadharma, Institute Of
Political Excellence Bangalore. 2009, p-9
15. J.L.Mehta. Advanced Studies In
The History Of Medieval India. Sterling Puml Sheres, Delhi 1983. P.187-188
16. B. Virupakshappa, Dr Vidya Shankara, T R Mahadevaiah. Vishwa
Jyothi Basavanna Basava Sammathi, Basava Basavanna Bengalore 2007-2099 P51-90
17. Ibid
18. Marulasiddiah, Elephant In The Mirror, Academy Of Social
Science, Bangalore–1900,P51-53,76-86
19. Marulasiddiah, Ibid
20. H.M.Marulasiddaiah, Paschatya Chintakara Dristiyalli Bharatiya
Samaja. Pragathi Graphic, Bangalore, 2010. P-102-3
21. S.C.Roychodhary Social Cultural And Economic History Of India.
Medieval Age. Surjeet Publication. New Delhi. 1978. P.88
22. Ibid
23. Advanced Study Of History Of Medieval
India. Op.Cit
24. ¸Áé«Ä ºÀµÁð£ÀAzÀ, ¥ÁæaãÀ ºÁUÀÆ ªÀÄzsÀåAiÀÄÄUÀzÀ »AzÀÆ ¸ÀA¸ÀÌøw,
¤vÁå£ÀAzÀ ¥ÀæPÁ±À£À – 2005
25. Pravrajira Atulaprana, Sree Bhaktarige Ramakrishna Bodane” ¹ÛçÃ
¨sÀPÀÛjUÉ gÁªÀÄPÀȵÀÚgÀ ¨sÉÆÃzÀ£É.
26. Swami Raghaveshananda, “Adhunika Yugakke Ramakrishnara Upadeshagalu
Prastutave?”, Viveka Prabha, Op.Cit.P32-32
27. Swami Vidyatmananda” What Religion Is In The Words Of Swami
Vivekananda Adwaitashrama, mayawati , Calcutta.1972.
28. Ibid
29. Ramachandra Rao, Sringeripeetadha Manikya. Op.Cit, Anil Kumar
Kamaraj, Sai Vedam, Sathya Sai Book Publication Tustm, Prasanthiniliyam.2008
30. Prasanthiniliyam, 2008
31. ªÉÆÃ.PÀ.UÁA¢ü. DvÀäPÀxÉ CxÀªÁ ¸ÀvÁå£ÉéõÀuÉ, ¨ÁµÁAvÀgÀ
UÉÆÃgÀÆgÀÄ gÁªÀĸÁé«Ä CAiÀÄåAUÁgï £ÀªÀfêÀ£À ¥ÀæPÁ±À£À 1995 ¥ÀÄ.508-515
32. A.J. Altekar, Society and Government in Ancint India,
Motilal Benarasidas Publication, New Delhi 1949, p.07
