Dear Shri Sangom,
Your interpretation of harmony is not what I meant. Harmony is realized internally in the mind and externally in the society and Indian philosophy says how both can be achieved. The idea is to identify your talent take up the right vocation and in the process elevate your mind through that fulfilment and climb up the ladder of talent. Every soul has to go through this process. Even if one doesn't believe in souls abnd rebirth this approach still makes perfect practical sense.
Dear Shri sravna,
You had stated, "My point is, if such a system were to be practised universally the world would be a much more harmonious place than it is now." Now "harmonious" has, as one of the meanings, "existing together in harmony"; other meanings like "musically pleasing", etc., will not fit in here, I feel. "harmony" means, inter alia, concord, agreement of opinions, etc. Hence the straight meaning of your above sentence will be, "...the world will be a place in which there will be more agreement of opinions and more of existing together in that fashion, than it is now." Don't you agree? That is why I answered the way I did.
Now you are saying, "Harmony is realized internally in the mind and externally in the society and Indian philosophy says how both can be achieved." I do not agree with the latter part, but at the moment I reserve my comments. Then you say,"The idea is to identify your talent take up the right vocation and in the process elevate your mind through that fulfilment and climb up the ladder of talent." This means, by identifying one's talent, taking up the right vocation and in the process elevating one's mind through that fulfilment (how? fulfilment of what?) and climbing up the ladder of talent (what is ladder of talent?) etc. Frankly, this beats me!
Now comes the next mysterious statement, "Every soul has to go through this process. Even if one doesn't believe in souls abnd rebirth this approach still makes perfect practical sense." How belief or otherwise in transmigration is related to the previous statement is beyond my ability to grasp.
"Dissatisfactions, disillusionments etc. are major causes of today's rampant psychiatric disorders and eventually in societal disorders. These were neatly taken care of by the Indians of the past."
This is also a disjointed statement IMO. Realization of internal/external harmonies > identifying one's talent and taking up the right vocation > elevating the mind through that (identifying one's talent and taking up the right vocation, I suppose) > climbing up the ladder of talent >every soul undergoes this process (whether one believes in rebirth or not) and this process makes practical sense > dissatisfactions, disillusionments cause of today's rampant psychiatric disorders, eventually leading to societal disorders > these were neatly taken care of by the Indians of the past : that is the point in this jungle of statements I am finding myself now. Do you mean that
dissatisfactions, disillusionments which are the cause of today's rampant psychiatric disorders, eventually leading to societal disorders, were all there in the India of the past also, but they were neatly "taken care of", meaning treated and cured?
Anyway wars are not disallowed as it is in many cases becomes a part of the kshatriya dharma. Not invading other countries should indeed be treated as a virtue as long as they didn't show undue keenness or attempts in expanding their territory.
This is also confusing to me. If kshatriya dharma allowed wars, why should there be any limit on conquering other lands? Secondly, Parasikas (Persians), the Hunas, lands across the Himalayas, all of these were other countries even in Vikramaditya's times, just as neighbouring kingdoms were also viewed as "other countries" (you might have read words like
Chera naadu, Pandya naadu, Chozha naadu). You have really finished your post with a marvellous pronouncement, "as long as they didn't show undue keenness or attempts in expanding their territory." Will you kindly tell where "undue" begins and virtue disappears?