Title: Karm, Satya, and the Crisis of Conscience in Troubled Times
Post:
In these turbulent times—when misinformation spreads faster than compassion, and silence often feels like complicity—we are all forced to choose our response: Escapism, Activism, or Manipulation.
As shared in a recent personal exchange:
“Yes, few would resort to escapism under these troubled, disturbed times, while others strive for truth and love / peace.”
“Crooked of course would resort to misinformation and propaganda.”
These lines capture the essential divide in modern civil society. The Bhagavad Gita offers timeless clarity through the classification of Karm (action), Akarm (inaction), and Vikarm (wrong action). Lord Krishna’s vision wasn’t merely religious—it was radically political, social, and ethical. He advocates a path of:
- Truth (Satya)
- Non-violence (Ahimsa)
- Brotherhood (Bhaichara)
- Community development
- Swaraj (self-rule)
- Panchayati Raj (decentralised democracy)
Rejecting the path of active engagement with society is, in this light, rejecting one’s dharma and life purpose:
“Sannyas lena apni purushatva, jeevan-dhyey ko nakarna hai.”
(Taking renunciation is denying one’s manhood and life goal.)
However, Krishna also cautions against ego-driven violence. Fighting for one’s own rights, he says, is petty and self-centered. The real struggle—the just war—must be for the rights of others:
“Sangharsh hamesha doosron ke adhikaron ke liye karni chahiye.”
This raises the vital contemporary question:
“Kaun sa neta aaj doosron ke adhikaron ke liye sangharsh kar raha hai?”
(Who among today’s politicians is truly fighting for others’ rights?)
It is perhaps this very absence of moral leadership that has plunged our times into uncertainty.
Conclusion:
In a world torn between propaganda and passivity, reclaiming the Gita’s essence is not an act of devotion—it is an act of resistance. It reminds us that to act rightly, for the sake of others, is the only way to reclaim both democracy and dignity.
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