Dharma Sankat Movie Download 300 Mb Movie
Mina Spartin
These never-ending repetitive conversations have been happening for decades. Earlier the LW felt righteous, as defenders of the minorities, the poor and the downtrodden. In the social media age, the RW is feeling righteous, as they have declared themselves defenders of all things Hindu, from Islamic, Christian, secular, and atheist invasions. Both implicitly believe in the concept of justice.
Now, generations of historians have casually translated dharma as justice. But justice presupposes a single life. Dharma is based on the concept of karma and rebirth. In other words, dharma and justice belong to two very different paradigms. This is rarely factored in even by scholars, who implicitly align with the one-life paradigm.
But Manusmriti and Garuda Purana , as well as Jain and Buddhist mythologies, do refer to multiple hells of torture for sinners before their eventual rebirth into another life. This belief in judgement after death seems at odds with the belief in rebirth: if one has already been punished in one of the multiple hells, then under what considerations is the nature of the next life decided? Be that as it may, justice, in the rebirth context, assumes many lives, many heavens, many hells, and temporary stays everywhere. By contrast, justice in Christian and Islamic context assumes a single life, single law, single heaven, single hell, and eternal stay in the final destination.
Greco-Roman justice meant respecting social hierarchy, and so allowed for unequal distribution of wealth and power. Theoretically, in Christianity and Islam, this idea poses problems as justice is linked to equality, but it applied only to converts and was not in practice in feudal Europe or Persia. On what basis does god decide who should have more and who should have less? Is the inequality at the input level (opportunity distribution) or at the output level (reward distribution)? This is exactly the conversation in modern academic circles, where the influence of Christianity and Islam is undeniable, considering these faiths dominate 50% of the world, and colonisation gave rise to similar institutions around the world. Justice and equality are hegemonic ideas today. Secularism is conditioned to see them as good and decent and right. This is why it feels rational when we challenge oppressors. We accuse the privileged and the elite of injustice and unfairness. When they push back, with counter accusations, we see it as whataboutery.
Dharma-sankat is what whataboutery reveals. It shows that victims in one context can be villains in another. Modern courts insist that a case being discussed must be seen in isolation, and not contaminated by other pending cases. For the crime of murder, it does not matter if the killer is a king or a beggar, if he is kind or cruel. But in the dharma discourse, all contexts have to be considered. The focus must be balanced with perspective. The king is reminded constantly that he has no role in natural conflicts, only in cultural ones. Arjuna is asked to behave with greater grace than an entitled brat.
Traditional Indian dharma theory valued rebirth, denominators and contexts, the heterogeneity of diversity over the homogeneity of equality. Ram, the king, is great. Ram, the husband, is not. Ravana, the brother, is good. Ravana, the king, is not. Of course, like justice, the dharma discourse is open to all sorts of cleverly argued rational manipulation, by the devil, say some, by the ego, say others.
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