between Naresh Jotwani and Jayram Daya

Naresh Jotwani:

Namaste, Jayrambhai!

I summarise my views on Advaita very briefly, as follows:

(1) I believe firmly in the truth of Advaita, and like to conduct my life — to the extent that is possible! — in consonance with Advaita. 

(2) For that reason, I am extremely sceptical about anyone claiming ‘God-given’ rights or ‘God-given’ identity. Very often, ‘God-given’ rights exclude totally any matching ‘God-given’ duties and responsibilities! In other words, ‘God’ is defined by people merely to suit their needs and instincts. 

(3) A broadly accepted list of virtues in our tradition is this:  generosity, morality, renunciation, wisdom, perseverance, forbearance, truthfulness, determination, love and equanimity.

I take these virtues as being universal, and respect greatly any tradition which regards these virtues as primary — whether or not the tradition claims to be blessed by a ‘God’. 

(4) In ‘materialistic pursuit’, many wrong actions are justified in the name of ‘God’, ‘manifest destiny’ … or some other BS. 

I would appreciate very much your views on this broad topic.

Jayram Daya:

Nareshbhai,

Your perspective resonates deeply with me. You have articulated these virtues — generosity, morality, renunciation, wisdom, perseverance, forbearance, truthfulness, determination, love and equanimity — as fundamental to good living, independent of religious constructs or divine authority.

I wholeheartedly agree and have often defined this as Dharma.

I view Sanatan Dharma as a system of orderly principles discovered through timeless pursuit of truth, as highlighted in the Vedas millennia ago. It is not a rigid, dogmatic framework but an evolving, democratic system of governance shaped by intellectual inquiry. There was never a singular beginning; rather, it has been a continuous progression of human thought, synthesizing methodical reasoning into a way of life.

The Vedas present one of the highest ideals of human existence, guiding humanity toward a synthesis of thought and behaviour. With the evolution of human consciousness, we became citizens of two worlds — the inner world of aspirations and the outer world of circumstances. This intellectual awakening led us to engage with universal consciousness in search of the creator and creation.

Over time, this wisdom was simply called Dharma. The Sanskrit root धृ (dhṛ) of Dharma means ‘to hold,’ ‘to bear,’ ‘to carry,’ ‘to support,’ or ‘to sustain’ (धारणात्).

For a sincere individual, Dharma is a deeply personal pursuit, not bound by religious dogma but guided by the ancestral wisdom encoded in his or her family and social lineage. Sanatan Dharma, therefore, is not a prescriptive religion that imposes a rigid code or social order, but rather a philosophy that allows for an individual’s conscious choice and growth in defining and living by Dharma.

The Bhagavad Gita encapsulates the essence of the Vedas, where Sri Krishna emphasizes:

Better is one’s own Dharma, even imperfectly performed, than the Dharma of another, perfectly executed.

In essence:

• Dharma is a personal path aligned with truth and righteousness, leading to the awakening of consciousness.
• Religion is a societal construct shaped by love, hatred, and fear — where one loves their own group, despises others, and instills fear in those who do not conform.

This is why I always emphasize Sanatan Dharma as a conscious choice rather than a rigid doctrine. You are the first in my journey to acknowledge this, and your recognition encourages me to continue this intellectual discourse.

In our next discussion, I will explore Advaita Vedanta and its relationship with religion in greater depth. The goal is to establish that Advaita Vedanta serves as the foundation of non-duality and that non-duality itself is Brahman — pure consciousness and the ultimate creator.