Geethartha Chinthane 28: Spirit of “Dharma” is absent in religion

Some people question why, during the Amrit Manthan (churning of the ocean), even though the Suras (gods) and Asuras (demons) churned the ocean together, the Amrita (nectar of immortality) was given only to the Suras. However, as soon as the Amrita emerged, it was the Asuras who first grabbed the Amrita Kalasha (pot of nectar) and ran away with it. They did not propose to share it with anyone. Instead, they tried to steal it without saying a word.

Another question is why Lord Vishnu, in the form of Mohini, chose to distribute the Amrita only to the Suras. During the Amrit Manthan, when Mount Meru was being churned, it was Lord Vishnu who, in the form of Kurma (tortoise), supported the mountain and ensured the churning. Here too, who had ownership of the Amrita Kalasha? It belonged to the Lord. What is wrong if the Lord distributes the nectar, which belongs to Him, to the Suras?

In essence, the spirit of Dharma is about the welfare of the collective, not individual gain. That is why Dharma is not equivalent to religion. The concept of “bearing” (Dharaka) is inherent in Dharma, but not in the word “religion.” Dharma encompasses much broader meanings.

Similarly, the word Karma also has multiple layers of significance. Dharma also signifies virtue (Punya). When Lord Krishna says “Sarvadharman Parityajya” in the Bhagavad Gita, it refers to abandoning all actions with the expectation of virtue or reward (Punya). When beggars ask for alms, they often say “Do Dharma,” meaning “perform an act of Dharma and accumulate virtue (Punya).”

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