Dharma and a Common Humanity

• In Event: Student Learning and Experiences in South Asia

Proposal

Research Problem

This research will discuss the concept of dharma, social media, and emotional intelligence. For the purpose of dealing with conflict, sustaining a healthy life, and being socially responsible to each other and the world, narratives need to be changed and healthier environments should be constructed.

Purpose

“Dharma can be translated as natural law, sacred duty, responsibility, or even religion. In common parlance, it represents an ideal way of life that promises happiness and well-being. Hindu tradition and texts teach that every person has a set of duties, determined traditionally by one’s caste, gender, age, opportunities, and web of relationships with other people (Yadlapati, 2014).” According to Mahatma Gandhi ‘If we are to teach real peace in the world we shall have to begin with children. Education is not a mere pile of facts and data for memorization but should be a source of enlightenment and strength (Tayal, 2019).’ In the age of digital communication, it’s hard to weed out fact from fiction. It’s hard to decipher what to pay attention to and what not to. Several studies have demonstrated that social media users with anxiety are likely to spend more time on social media and suffer from depression and a variety of negative emotions. (Dhir et al., 2018; Adams et al., 2017). Emphasis on emotional intelligence has been in India as early as in the period of Bhagavad-Gita and Indian philosophers saw it as a means to realizing one’s self (Gayathri & Meenakshi, 2014). The Bhagavad Gita indicates that there are variety of conflicts, such as mental conflict, social conflict, man-nature conflict, and man-god conflict (Tayal, 2019).

Cyber bullying is carried out through the medium of electronic communication devices including email, text messages, instant messaging, mobile phones, and social networking websites. Traditional forms of bullying have some characteristics associated with cyber bullying. Behaviors, either direct or indirect, that are used to threaten, reject, exclude and isolate others (Carter, 2013). Thus, we can see that an emotionally weak person can falter and the reason for this emotional instability is attachment (Gayathri & Meenakshi, 2014).

Choice theory is a new way of understanding why and how individuals behave the way they do. “According to this theory a socially responsible person chooses behaviors that will satisfy their basic needs yet allow others to satisfy their basic needs. They do not choose behaviors that violate another’s rights (Carter, 2013).” From the Bhagavad-Gita’s point of view, “any distress is unproductive and hence is illegitimate (Tayal, 2019).” In an increasingly interdependent world, inherited identity constructs based on race, nationality, ideology, religious sectarianism and other divisive categories can become obstacles to a peaceful, just, and sustainable future. One dimension of a strategy to overcome such obstacles is to cultivate an inclusive sense of global citizenship (Karlberg, 2008). The Bhagavad Gita has not just outlined the types of conflicts but also the paths to resolve each one of them (Tayal, 2019).


Conflicts and Solutions

The first type of conflict is the mental or attitudinal conflict. In the Bhagavad-Gita, Krishna tells Arjuna, “The mind is the ‘friend’ of those who have control over it, and the mind acts like an enemy for those who do not control it. So according to Lord Krishna, all conflicts arising in the mind are due to lack of balanced intellect. So, the answer to the mental or attitudinal conflict is control of mind. Krishna preaches, the ‘Law of Work’ or Karma Yoga. Arjuna has a choice to perform either ego-centric work or spirit-centric work. He should opt for spirit-centric work because it does not beget adverse results (Tayal, 2019).

The second conflict is social conflict. The social conflict can be resolved by mutual cooperation and performing ones prescribed duty for the betterment of the society (Tayal, 2019). An individual’s performance of dharmic duty ensures her own well-being and the well-being of her family. If families follow the rules of dharma, they and the societies around them reap the benefits; if entire societies or nations follow dharma, the entire human world flourishes and the whole cosmos runs harmoniously (Yadlapati, 2013).

The third conflict is between Man and Nature. We behave like a stranger to the world we live in. Out of greed man is over exploiting Nature. Nature is not going to spare us if we are not going to obey its laws (Tayal, 2019). All these catastrophes of human life and life in general are the outcome of an isolation of the individual from the Nature.

The fourth conflict is the conflict between man and the Absolute or God. We are alienated from God Himself or the Ultimate Supreme Power that has created Nature (Tayal, 2019). This world is nothing but an illusion or, Maya, which blinds a person and prevents him from realizing the Supreme Being. Lasting happiness is not found in the external world. Temporal experiences of joy and suffering are in abundance. Real lasting peace and understanding are only found within. A person who has realized this eternal truth severs his attachment with this unreal world. Unreal because, nothing in this world is permanent. It is constantly changing. If this world is unreal, then what is real? The Atman or the soul which is the embodiment of the Supreme Being is the real, the unchanging and the permanent.

Research Questions

The Bhagavad Gita teaches us that living according to the rules of dharma is not only right and practical for an individual’s well-being and a family’s and a society’s prosperity, but also that the correct attitude toward this duty can result in the ultimate spiritual freedom of moksha. (Yadlapati, 2014) Policy makers, academia, and scholars need to reevaluate social spaces and construct healthier modes of living both online and offline. Before this world falls apart, healthier narratives need to be constructed, and a common humanity needs to be formed. My proposed research is to see if this can happen through survey, evaluation, and narrative.

Author

• Aarthi Susarla, University of Illinois @ Urbana - Champaign