Modern interpretations of dharma[edit]
Svadharma and svabhava[edit]
The eighteenth chapter of the Gita examines the relationship between svadharma and svabhava.[note 6][52] This chapter uses the gunas of Shankya philosophy to present a series of typologies, and uses the same term to characterise the specific activities of the four varnas, which are distinguished by the "gunas proceeding from their nature."[52]
Aurobindo modernises the concept of dharma and svabhava by internalising it, away from the social order and its duties towards one's personal capacities, which leads to a radical individualism,[53] "finding the fulfilment of the purpose of existence in the individual alone."[53] He deduced from the Gita the doctrine that "the functions of a man ought to be determined by his natural turn, gift, and capacities",[53] that the individual should "develop freely"[53] and thereby would be best able to serve society.[53]
Gandhi's view differed from Aurobindo's view.[54] He recognised in the concept of swadharma his idea of swadeshi, the idea that "man owes his service above all to those who are nearest to him by birth and situation."[54] To him, swadeshi was "swadharma applied to one's immediate environment."[55]
The Field of Dharma[edit]
The first reference to dharma in the Bhagavad Gita occurs in its first verse, where Dhritarashtra refers to the Kurukshetra, the location of the battlefield, as the Field of Dharma, "The Field of Righteousness or Truth".[44] According to Fowler, dharma in this verse may refer to the sanatana dharma, "what Hindus understand as their religion, for it is a term that encompasses wide aspects of religious and traditional thought and is more readily used for ""religion".[44] Therefore, 'Field of action' implies the field of righteousness, where truth will eventually triumph.[44]
"The Field of Dharma" is also called the "Field of action" by Sri Aurobindo, a freedom fighter and philosopher.[44] Sarvapalli Radhakrishnan, a philosopher and the second president of India, saw "The Field of Dharma" as the world (Bhavsagar), which is a "battleground for moral struggle.
Promotion of just war and duty[edit]
Other scholars such as Steven Rosen, Laurie L. Patton and Stephen Mitchell have seen in the Gita a religious defense of the warrior class's (Kshatriya Varna) duty (svadharma), which is to conduct combat and war with courage and do not see this as only an allegorical teaching, but also a real defense of just war.[69][70]
Indian independence leaders like Lala Lajpat Rai and Bal Gangadhar Tilak saw the Gita as a text which defended war when necessary and used it to promote war against the British Empire. Lajpat Rai wrote an article on the "Message of the Bhagavad Gita". He saw the main message as the bravery and courage of Arjuna to fight as a warrior.[71] Bal Gangadhar Tilak saw the Gita as defending killing when necessary for the betterment of society, such as, for example, the killing of Afzal Khan.[71]
According to J. N. Farquhar:
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