Someone once remarked, “𝘐𝘯 𝘕𝘰𝘳𝘵𝘩 𝘒𝘰𝘳𝘦𝘢, 𝘰𝘯𝘦 𝘤𝘢𝘯 𝘦𝘴𝘤𝘢𝘱𝘦 𝘵𝘩𝘦 𝘨𝘰𝘷𝘦𝘳𝘯𝘮𝘦𝘯𝘵 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘥𝘦𝘢𝘵𝘩; 𝘣𝘶𝘵 𝘪𝘯 𝘳𝘦𝘭𝘪𝘨𝘪𝘰𝘶𝘴 𝘣𝘦𝘭𝘪𝘦𝘧, 𝘥𝘦𝘢𝘵𝘩 𝘪𝘴 𝘫𝘶𝘴𝘵 𝘵𝘩𝘦 𝘣𝘦𝘨𝘪𝘯𝘯𝘪𝘯𝘨 𝘰𝘧 𝘵𝘰𝘳𝘮𝘦𝘯𝘵 𝘢𝘯𝘥 𝘴𝘶𝘣𝘫𝘶𝘨𝘢𝘵𝘪𝘰𝘯.”

It’s undeniably true that superficial religion has inflicted more harm than good upon humanity, because it is often driven by undermining others rather than offering true experience of better practices and their outcomes.

It has been wisely stated, “𝘿𝙤𝙣’𝙩 𝙚𝙭𝙥𝙡𝙖𝙞𝙣 𝙮𝙤𝙪𝙧 𝙥𝙝𝙞𝙡𝙤𝙨𝙤𝙥𝙝𝙮. 𝙀𝙢𝙗𝙤𝙙𝙮 𝙞𝙩.” Of course, explanation has its place, but the true essence of spiritual practices lies in the experience. Unfortunately, many religionists who are vehemently aggressive in explaining, often cause bewilderment rather than enlightenment.

This becomes all too apparent when large groups grow aggressive in undermining others. As one philosopher said, “𝙏𝙝𝙚 𝙞𝙣𝙨𝙖𝙣𝙞𝙩𝙮 𝙞𝙣 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡𝙨 𝙞𝙨 𝙨𝙤𝙢𝙚𝙩𝙝𝙞𝙣𝙜 𝙧𝙖𝙧𝙚 – 𝙗𝙪𝙩 𝙞𝙣 𝙜𝙧𝙤𝙪𝙥𝙨, 𝙥𝙖𝙧𝙩𝙞𝙚𝙨, 𝙣𝙖𝙩𝙞𝙤𝙣𝙨, 𝙖𝙣𝙙 𝙚𝙥𝙤𝙘𝙝𝙨, 𝙞𝙩’𝙨 𝙩𝙝𝙚 𝙧𝙪𝙡𝙚.” Therefore, humanity enriched with spirituality, becomes far more desirable in human society.

It is perhaps Socrates who said, “𝙋𝙝𝙞𝙡𝙤𝙥𝙤𝙣𝙞𝙖 (𝙖 𝙡𝙤𝙫𝙚 𝙤𝙛 𝙡𝙖𝙗𝙤𝙧) 𝙞𝙨 𝙖𝙨 𝙫𝙞𝙩𝙖𝙡 𝙖𝙨 𝙋𝙝𝙞𝙡𝙤𝙨𝙤𝙥𝙝𝙞𝙖 (𝙖 𝙡𝙤𝙫𝙚 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢).”

Many religionists extend compassion only to those who share their faith or might convert. This conditional compassion isolates many deserving individuals from empowerment and is, at its core, inhuman. A religionist inherently believes that those without faith or those of a different faith deserve to rot in hell forever, let alone suffer temporary misery. Consequently, they often do not extend a hand to support others but rather push them down—mentally, verbally, and sometimes even physically—for not believing what they believe.

This is why imparting the foundational principles of life, known as dharma in Bharata, holds far greater significance than merely enforcing a particular religion. A true ruler, therefore, is supposed to be dharmik rather than a religionist.

Sri Krishna came to establish dharma for the general masses:

“Yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham”

𝘞𝘩𝘦𝘯𝘦𝘷𝘦𝘳 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘢 𝘥𝘦𝘤𝘭𝘪𝘯𝘦 𝘪𝘯 𝘥𝘩𝘢𝘳𝘮𝘢 𝘢𝘯𝘥 𝘢𝘯 𝘶𝘱𝘴𝘶𝘳𝘨𝘦 𝘪𝘯 𝘢𝘥𝘩𝘢𝘳𝘮𝘢, 𝘐 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵 𝘮𝘺𝘴𝘦𝘭𝘧.(Bhagavad Gita, 4.7)

Thus, dharma is not religion or a particular belief — It is the law of life, the law of integral sustainability. In simple terms, dharma provides stability on all levels, benefiting humanity, animals, and nature.

Faith is one limb of dharma and, by nature, focuses on an inward journey. Faith is deeply personal. While one should discuss and fight for dharma in public, faith and religion should gradually become private as one’s sense of dharma grows active and coherent.

To truly grasp the nature of a devotee, one must turn to Chapter 12 of the Bhagavad Gita. This is especially significant for those who follow the Sanatana tradition, including practitioners of Vaishnavism. Vaishnavism is neither flashy nor superficial; it embodies a profound inner disposition, as Chapter 12 of the Bhagavad Gita vividly illustrates. The bhakti described here is significantly different from the interpretations of many storytellers of bhakti. It serves as the foundation for all such stories. It is universal and accessible to all but difficult to practice. Believing is easy, but executing is adventurous. It is challenging, but it is real.

“𝙎𝙤𝙢𝙚𝙩𝙞𝙢𝙚𝙨 𝙞𝙩’𝙨 𝙚𝙖𝙨𝙞𝙚𝙧 𝙩𝙤 𝙗𝙚𝙡𝙞𝙚𝙫𝙚 𝙞𝙣 𝙩𝙝𝙚 𝙥𝙧𝙚𝙩𝙩𝙮 𝙡𝙞𝙚 𝙩𝙝𝙖𝙣 𝙩𝙤 𝙖𝙘𝙘𝙚𝙥𝙩 𝙩𝙝𝙚 𝙪𝙜𝙡𝙮 𝙩𝙧𝙪𝙩𝙝.” Unfortunately, faith often makes individuals narrow and isolated. People choose faithfulness over truthfulness and radical loyalty over logic and acceptance of others as they are.

Certainly, race, nationalism, religion, and political affiliations divide human beings, but nothing causes greater harm than religions that promote isolation and exclusivity.

The Bhagavad Gita does not recount a religious war; it reveals an unavoidable “Dharma-Yuddha”. The battlefield was not divided by faith, as even the faithful—like Bhishma, Drona, and Bhurishrava—fought on the side of Kauravas, opposing Sri Krishna. Despite personally worshiping Krishna, they chose the path of adharma. Sri Krishna instructed the Pandavas to eliminate them. It was painful but truthful.

In the Pandava’s army, many dharmik individuals were present who were not necessarily Krishna’s devotees. Yet, Sri Krishna did not opposed them. Their faith, though important, remained private, whereas their adherence to dharma was paramount.

Therefore, dharma challenges one’s intentions, integrity, fairness, and inner faith. Dharma neither creates favorites, nor grants special favors. Sri Krishna sided with the Pandavas because they were closer to dharmik principles and shared natural affection for Him. They had officially learned the concept of sharanagati (surrender) from Markandeya Rishi but did not use it to seek special favors.

As Kant said: “𝘼𝙢𝙤𝙣𝙜 𝙤𝙩𝙝𝙚𝙧 𝙩𝙝𝙞𝙣𝙜𝙨, 𝙥𝙝𝙞𝙡𝙤𝙨𝙤𝙥𝙝𝙮 𝙞𝙨 𝙖𝙗𝙤𝙪𝙩 𝙨𝙪𝙗𝙢𝙞𝙩𝙩𝙞𝙣𝙜 𝙤𝙪𝙧 𝙗𝙚𝙡𝙞𝙚𝙛𝙨 𝙩𝙤 𝙘𝙧𝙞𝙩𝙞𝙘𝙖𝙡 𝙨𝙘𝙧𝙪𝙩𝙞𝙣𝙮.” In the same way Sanatana dharma compels one to be critical, judicious, and transparent in practice and experience. Without such a foundation, religion and loyalty degrade into superficiality at best, and violence and division at worst.

Thus, even while battling adharma, a dharmik individual can pray:

“ॐ सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः।सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत्।ॐ शान्तिः शान्तिः शान्तिः॥”

(“𝘔𝘢𝘺 𝘢𝘭𝘭 𝘣𝘦𝘪𝘯𝘨𝘴 𝘣𝘦 𝘩𝘢𝘱𝘱𝘺. 𝘔𝘢𝘺 𝘢𝘭𝘭 𝘣𝘦 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘪𝘭𝘭𝘯𝘦𝘴𝘴. 𝘔𝘢𝘺 𝘢𝘭𝘭 𝘴𝘦𝘦 𝘢𝘶𝘴𝘱𝘪𝘤𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴. 𝘔𝘢𝘺 𝘯𝘰 𝘰𝘯𝘦 𝘴𝘶𝘧𝘧𝘦𝘳. 𝘖𝘮 𝘚𝘩𝘢𝘯𝘵𝘪, 𝘚𝘩𝘢𝘯𝘵𝘪 𝘚𝘩𝘢𝘯𝘵𝘪) —Brihadaranyaka Upanishad.

In essence, this prayer is for everyone’s stability, peace, and freedom from pain, coupled with a personal connection to God.

– Govinda Das