LeLi-ism

Once, a good friend of mine — intelligent, articulate, and proudly identifying as a “Left Liberal” — said to me that we should take pride in our Indian heritage and the achievements of our ancestors. For a few moments, I was genuinely astonished. Hearing such words from someone who wore the “LeLi” label as a badge of honor felt entirely unexpected.

The reason for my surprise was simple: both Leftism and modern Western Liberalism are ideologies born outside the civilizational ethos of Bharat. Any ideology disconnected from the roots, history, and spiritual foundations of a civilization as ancient as Bharat risks creating social and cultural distortions when imposed without context.

One does not need to look far to observe the long-term effects of Leftist politics in parts of India. The political and intellectual history of states such as West Bengal and Kerala, along with the gradual ideological shifts within India’s education system, offer enough material for serious reflection and debate. Globally too, extreme Leftist regimes have often resulted in centralized control, suppression of dissent, and erosion of individual freedoms — whether in the former Soviet Union, North Korea, or Maoist China. Ironically, many such systems ended up curtailing liberty itself, making the term “Left Liberal” appear contradictory (an oxymoron).

At the same time, imported Western Liberalism, in its modern form, often appears detached from practical reality. Many of its idealistic slogans sound appealing in theory, yet are rarely visible in actual geopolitical or social conduct — even in the societies that preach them most loudly. In the Indian context especially, its relevance becomes questionable because Bharat’s civilization has, for millennia, been inherently pluralistic, tolerant, diverse, and spiritually inclusive.

This is not to claim that Indian society has remained perfect or untouched by historical distortions. Centuries of invasions, colonization, and social manipulation certainly introduced rigidities and corruptions into society. For example, caste being a foreign concept, contrary to common modern narratives, the original Indic scriptures did not advocate a caste hierarchy and even the class structure was not determined solely by birth.

The Bhagavad Gita speaks of Varna Vyavastha as a framework based on an individual’s svabhāva (intrinsic nature) and karma (actions), not hereditary rigidity. Over time, however, this flexible social philosophy degenerated into birth-based discrimination — a distortion rather than the original intent.

At their core, Bhartiya scriptures emphasize values such as inclusivity, dignity, harmony, self-discipline, respect for nature, health, prosperity, and universal well-being. Even a small selection of traditional shlokas reflects this civilizational ethos:

• अयं निजः परो वेति गणना लघुचेतसाम्।

उदारचरितानां तु वसुधैव कुटुम्बकम्॥

“The narrow-minded divide people into ‘mine’ and ‘others’; for the noble-minded, the whole world is one family.”

• ॐ असतो मा सद्गमय।

तमसो मा ज्योतिर्गमय।

मृत्योर्मा अमृतं गमय॥

A prayer seeking movement from ignorance to truth, from darkness to light, and from mortality to spiritual awakening.

• ॐ सर्वेषां स्वस्तिर्भवतु

सर्वेषां शान्तिर्भवतु

सर्वेषां पूर्णंभवतु

सर्वेषां मङ्गलंभवतु॥

A universal prayer for peace, wellness, prosperity, and auspiciousness for all beings.

• सर्वे भवन्तु सुखिनः

सर्वे सन्तु निरामयाः।

सर्वे भद्राणि पश्यन्तु

मा कश्चिद्दुःखभाग्भवेत्॥

“May all be happy, may all be healthy, may all witness goodness, and may none suffer.”

• धर्म की जय हो, अधर्म का नाश हो।

प्राणियों में सद्भावना हो, विश्व का कल्याण हो॥

A call for righteousness, goodwill among all beings, and the welfare of the world.

Another Western political concept often invoked in Indian discourse is “Secularism.” In its classical European definition, secularism refers to the separation of Church and State — a historical response to conflicts between religious institutions and political authority in Europe.

However, Bharat’s civilizational framework evolved differently. Traditionally, the ideal of governance was not the exclusion of Dharma from public life, but the establishment of Dharmic governance — ethical, duty-bound, and morally restrained administration. Many Indian kings and emperors had ‘Dharma Gurus’, advisors who reminded rulers of their duties toward society, justice, and righteousness.

Even revered figures such as Rama and Krishna are depicted as being guided by Dharma Gurus.

Before Dharma is casually translated as “religion,” an important distinction must be understood. Dharma is far broader than organized religion. Dharma refers to one’s rightful conduct and duties toward oneself, society, all living beings, and nature itself. It encompasses ethics, responsibility, harmony, justice, compassion, and balance.

In that sense, Dharma extends beyond modern political slogans such as inclusivity, tolerance, or sustainability — because it seeks not merely rights, but also responsibilities.

And perhaps that is where Bharat’s civilizational wisdom still offers something profoundly relevant to the modern world.