Fwd: Sanathana Dharma - The Religion

[Guest guest]

Beautiful article on Sanatana Dharma, condensing the essense of it. It looks

like this author is in tune with our Bhagawan....thought I should share it with

you all.

 

MadhusudhanGuruji <kla_me > wrote:

bharath-heritageFrom: Guruji Tue, 22 Feb 2005 06:12:01

-0800 (PST)Bharath-Heritage Sanathana Dharma - The Religion

Namasthe………

Message from Bharat-Heritage on 22.02.2005

 

Sanathana Dharma

The Religion

Sanatana Dharma, "The Law Eternal", is the more appropriate or rather the

accurate name for the religion which is now known as "Hinduism". The word

Hinduism is not the original name for the religion. It is a name aquired in

later historic times, while the religion has been in existence since timeless

beginning. This religion has its roots in the "Vedas" which are scriptures of

the highest wisdom and which originated with creation itself. It was not a

founded religion, it was based on revelations directly from God himself to the

seers during their transcendental and intuitive communion with the Divine. It

was the Dharma and code of life for men of Bharat or Aryavarta from times

immemorial, i.e., from even the pre-historic and most antique ages.

The religion was used to be known as "Vaidika Dharma" or "Vedanta", as it has

the Vedas for its authority and source (Vedokhilo Dharma Mulam); it is also

called Sanatana Dharma as it delineates and embodies values and doctrines which

are of eternal validity. Sanatana Dharma stands for "Rita" - the majesty of

moral and spirtual law. It looks upon the whole universe as being under the

purview of a moral law and subserving to the supremacy of God, its creator.

Times may change, ages may roll by, continents may rise and disappear, but

values of life like truth, love, compassion, one's duty to mother, father,

preceptor and to fellow beings, and the eternal reality of the spirit and unity

of all life, are truths and values that subsist and will subsist for ever. These

are the eternal values and truths which are embedded in the Vedas and are

embodied in the

religion that had evolved out of Vedas. These values being of eternal validity

and universality, are the justification for the religion that embody them, for

being called as Sanatana Dharma, the eternal Dharma, law/religion.

 

The word "Hindu" was of a far, far later origin; during the Greek period of

history, Greeks and West Asians used the term Indu/Hindu with reference to the

people living beyond the banks of the River Indus, and later the name began to

be ascribed to the religion of the land also. 'Hindu' thus has only a

geographical connotation and derivation; but, nevertheless, it has come to

stay.

Hinduism exhorts people to abstain from all violence by thought, word and deed

to any being or creature. "Ahimsa Paramo Dharmaha" - "Veneration of all life"

(because everything is enveloped by God); "Isavasyamidam Sarvam" - "God inheres

in all beings"; these are the basic, primary and fundamental tenets of Hinduism.

To sum up the whole essence of the Hindu religion and philosophy: "Love for all

beings and love for God"- this is the essence of Hinduism, and as a matter of

fact, it is the essence of all religions too. Anyway Hinduism can be said to be

the most primeval and, so to say, as the mother of allreligions.

"Dharma" sustains the harmony in the cosmos

Dharma means that which links man with God. The Indian name for religion is

Dharma. Dharma is described as: Dharanat Dharma ityahuhu, or Dharayati sa

Dharmah.

Dharma is that which upholds the creation together, which sustains all the

creation-that means which helps to keep up the harmony in creation. That is the

Vedic 'Rita'. It lays the codes of discipline, temporal as well as spiritual for

man to conduct himself during his life's journey so as to live in tune with and

blend himself into the divine harmony of the Cosmos. Without religion, Cosmos

will turn into chaos. Religion implies realisation of the Reality, i.e.,

realisation of God who pervades the entire creation, who inheres in all the

beings and who holds all the creations together; it also charts out the pathway

towards this supreme realisation.

stanatraya" - The triple texts: the source scriptures for the religious

philosophy (Vedanta) of the Hindus

(i) "Upanishads" (the end portion of Vedas- the essence of Vedas): Vedas are, of

course, the basic source of Indian religious philosophy. But they are said to be

originally countless-Anantavaivedah, though they have been later collated by

sage Vyasa into four principal texts, namely, "Rigveda, Samveda, Yajurveda and

Adharvaveda." The Upanishads, i.e, the culminating portions of these Vedas

(Srutis-divine revelations or revealed scriptures) form the primary scriptural

authority for the Indian religious philosophy)

(ii) "Brahma Sutra" (the Vedantic aphorisms, as given out by sage Vyasa): these

are a systematic grouping together and enunciation of the essential doctrines

of the Upanishads.(iii) "Bhagavad Gita" (the song celestial): the gospel given

by Lord Krishna (God Himself)

Brahma Sutras and Bhagavad Gita come under the category of Smritis. Smritis are

secondary scriptures based on Srutis but they are human compositions whereas

Srutis are of divine origin. These triple texts form the authority for Indian

religious philosophy.

 

Hinduism is predominantly mono-theistic

While the Indian Philosophy in its higher and ultimate reaches is absolutist,

i.e, believes in the ultimate Reality as being impersonal, the popular religion

is predominantly theistic, i.e., it believes in a personal God. The impersonal

Brahman (Absolute Spirit) manifests itself as "Iswara", a perosnal God, and

besides as various Avatars from age to age. The concept of Avatar is explained

later under "the principle doctrines of Hinduism". God manifests Himself on

earth among humans, in a human form, to guide the erring humanity into the

right path and to shower His infinite love and grace. God thus assumes various

names. One is free to choose any name and any form for his adoration and

worship. All names and forms ultimately belong to the one Supreme Being only.

This is spelled out in the Upanishads and re-echoed in the Gita:

 

"Ekam Satyam, Bahuda Chintayanti"'

"Truth is one, but it is conceived differently"

"Ye yathamaam prapadyante Taamstathaiva bhajamyaham" - "Oh Arjuna! whichever

path men may choose,, howsoever they may approach, I do accept them all, as all

the paths in their ultimate reaches lead upto me only, who am the Supreme

Godhead."

The infinite is conceived in different ways, as per the various and different

levels of understanding and capacity of men. The multiplicity of names of

deities and forms of worship practised by Hindus are like scaffoldings of

different designs to suit the needs of men and women of varying temperaments,

aptitudes and stages of psychological development prevailing amongst people.

The Hindu seers are conscious of the amazing variety of ways in which we may

approach the Supreme and they have provided for diverse ways of worship

according, to suit the needs of anyone and as per his choosing and choice.

However, all worship is said to reach the only one and the supreme Godhead -

"Sarva Deva namaskaram Kesavam prati gacchati!"

Hari roopo Mahadevaha, Lingaroopo Janardhanaha,Yo vai Vishnuhu, sa vai Rudrah,

sa pitamaha,Yam Saivah samupasate Siva iti, Brahmeti Vedantinah!The same

applies also to the various Vedic deities like Indra, Varuna, Agni and various

aspects, facets and manifestations of the supreme divinity. The different

deities and god-concepts are, as it were, so many doorways through which men

can enter into the sanctum sanctorum of the One and Final Existence. To a Hindu

Worshipper, the "Ishta Devta", his chosen form of deity, is both the Supreme

being as well as in whom all the other gods also reside. Thus, Hinduism is

essentially monotheistic but with the belief and dictum--"Infinite is God and

infinite are his expressions".

Man's imperative need for religious lifeGod is the mother and father of all the

creation. He is the basis of all life. Can a son disclaim his mother? Just as

the mother, so also is the religion for man. Actually, God's love for man

exceeds that of thousands of mothers. He is the Sustainer, the Provider and the

Redeemer. One cannot afford to remain a run-away and a 'prodigal son' for long.

He has to get back "home" to his mother and father, i.e., God, sooner or later.

God is Truth, God is Reality. A ceaseless quest for God is the purpose of human

life. Hinduism accepts the theme of evolution of consciousness. Effort, i.e,

"Sadhana" ( moral and spiritual practices ), accelerates this evolution; man is

a ceaseless pilgrim on the path of perfection.Man is of the same essence as that

of his

Creator. "Tat Twam Asi" (That thou art) - proclaims the scripture. The core of

his personality is an "amsa" of God himself. In addition to his body (deha),

man has a mind (manas),intellect (buddhi) and a soul (atma) which is the aspect

(amsa) of God himself. The Atma links man with God (Brahman).

Kathopanishad gives the beautiful chariot analogy explaining this.

"The senses (indriyas) are the horses, the objects sought by the senses are the

roads, the body is the chariot, buddhi is the charioteer and mind is the reins

that control the unruly horses. Lord of the chariot is Atman, and senses are to

be regulated by the reins of mind, mind by the intellect and intellect should be

subservient to the Spirit, who is the lord of the chariot of the human body".

This is what is meant by "yoga", i.e, union of individual consciousness with the

Supreme Consciousness by restraint of senses and mind and treading on the

Godward path. This is the main theme of religion.

Religion implies realisation

Religion does not end with man's mere intellectual belief and faith in

scriptural teaching; but it demands his intuitive experiencing of the Reality,

the nature of which is suggestively pointed out in the scriptures. Religion

finds its fulfillment and fructification in realisation of the Truth which is

the sole purpose and goal of religion.

For this realisation, Vedic religion advocates all the three paths, viz, "Karma,

Bhakti and Jnana." They are complementary to one another. All these paths duly

integrated and harmonised are described in the Gita; Meditation on self is

simultaneously stressed on for the Realisation. "Atmavare srotavyo, mantavyo,

nidhidhyasitavyo Maitreyo"--says Yanjnyavalkya Rishi.

 

"Sravana" - listening to the scriptural Truth, i.e, any of the Maha Vakyas (from

preceptor), "Manana" - reflection on the truth heard and "Nidhidhyasana" - deep

contemplation on the Truth, this is the discipline for the realisation of the

Truth(self)". The Vedantic Maha Vakyas are:1. "Pragnanam Brahma" - "The Supreme

Consciousness is Brahman."2. "Tatwamasi" - "That thou art."3. "Ayamatma Brahma"

- "The self within me is Brahman."4. "Aham Brahmasmi" - "I am Brahman."The

first two Maha Vakyas are the Proclamations by the Guru, the preceptor, to the

disciple by way of instruction (Adesa Vakya); the third Maha Vakya is the

premise for contemplation by the disciple and fourth is his (disciples's)

exclamation after his experiencing his identity with God-Head (Anubhava Vakya).

Sadhana ChatushtayaBefore we take to the quest of Truth, we should have our

hearts purified; this is the four fold preparatory discipline called Sadhana

Chatushtaya enjoined on all aspirants.The four fold disciplines are:(i)

"VIVEKA" - " Nityanitya Vastu Viveka Jnana" (discrimination between impermanent

and the permanent, the unreal and the Real and non-self and Self).(ii)

"VAIRAGYA" - "Ihamutraphalabhoga Vairaga" (desirelessness for the joys of this

world or the joys of the other world, i.e, of Heaven).(iii) "SHAT SAMPATTI" -

(the sixfold treasures). Sama (mind control), Dama (control of senses), Uparati

(contentment), Titiksha (forbearance), Sraddha (abiding faith) and Samadhana

(steadfastness and equanimity of mind).(iv) "MUMUKSHATVA" - (yearning for

liberation)A moral, ethical and virtuous life is insisted upon and one should

eschew and overcome the six inner enemies in our nature, viz., Kama (lust),

Krodha (anger), Lobha (greed), Moha (attachment), Mada (pride) and Matsarya

(hatred). Elimination of these is essential otherwise spritual effort will not

fructify. In a purified heart only the light of the Spirit can dawn and shine.

 

 

Some of the principal doctrines of Hinduism(i) The law of "Karma" (causation)

and theory of rebirthCreation is governed by an unalterable law - the 'Rita' of

the Rig Veda. Nothing is arbitrary. God is not a capricious tyrant. The law of

Karma, which is fundamental to Hinduism lays down that we reap the harvest, we

have previously sown. The action is the seed, its consequences are the harvest

we have to reap. As we sow, so we reap.A corollary of the above is the law of

rebirth. We go through many births before we are able to reach back to our

source, i.e, God, and get released from the vicious circle of birth and death.

That stage is called "Moksha", the final redemption.Hinduism lays down how this

state is to be reached. The word 'Moksha' itself gives the clue

'Moha -Kshaya' i.e, desirelessness. To be desireless is to be free from the

fruits of our actions. The Gita calls it "Nishkama Karma". Action or Karma is

essential for the world's progress and human welfare; it forms a major factor

for human sustenance. But action with an eye on its reward or fruit binds us

more strongly to the wheel of birth and death. Action carried out as duty, in a

spirit of submission to God, indeed liberates. The Gita calls it 'Karma phala

tyaga'. Such a doer is a free man; he carries out God's will and is not

enslaved by any motive or selfish desires.

(ii) Varnasrama DharmasHinduism takes cognisance of the overall welfare of

society and all aspects and needs of life. It sets down four purposes for man's

life. These are called the four Purusharthas - "Dharma, Artha, Kama and Moksha".

Artha and Kama should subserve Dharma and all should be oriented towards

attainment of Moksha. It also sets down the codes of duties pertaining to each

stage of life viz. "Brahmacharya, Grihastha, Vanaprastha and Sanyasa"

(Asramadharmas) and so also to one's station and vocation in life

(Varna-dharmas or caste duties). Here caste (Varna) is not to be determined by

birth. It is determined by one's guna and karma (quality/qualifications and

profession). Gita clearly says Guna Karma Vibhagasah. Guna is one's nature,

aptitude and capacity. Karma is the profession which one has chosen

'commensurate with his qualifications and capacities'. All this duties are to

be performed, as said above, as Nishkama Karma. 'Na idam mama', and

'Iswararpanam' are to be the attitude in all activities. Then Karma gets

transformed into Yoga which redeems and liberates.

(iii) The concept of "Avatar"One of the wonderful and unique doctrines of

Hinduism is the concept of 'Avatar'. This word is derived from the word

'avatarana' which means 'descent'. It is descent of God to earth in human or

any other form. Its purpose is to preserve Dharma, the Supreme Law of

righteousness in the world. God incarnates again and again, from age to age,

whenever Dharma is on the decline. Man, though divine in origin, is still apt

to do evil and contribute to filling the world with misery. 'To err is human'

it is said. When men are almost on the threshold of disaster, God incarnates

Himself and continues his mission of redemption and revitalisation of

righteousness, Dharma. Hinduism usually refers to 10 Avatars. But Indians have

never been so rigid to believe that these

will incarnate in India alone.The Hindu regards every great prophet, no matter

where he may manifest himself, as a God's Messenger, or as God incarnated

Himself as man. This shows the great spirit of tolerance which has been the

country's tradition, its unique catholicity in matters of religion and its

veneration to other faiths. India has always extended generous hospitality to

followers of other religion who have sought shelter in the country from time to

time. In fact, 'secularism', i.e, respect and positive goodwill for different

faiths, is the very basis of Hinduism."The paths may be

different but the goal is same";"cows may be of different colours, but they all

yield the same milk"-- such is the attitude of the Hindu to the other faiths.

Social equalityHindu social conventions unfortunately have changed with passage

of time. In the Vedic period, women were respected and enjoyed equality with

men, and religious and spiritual activities were open to all men and women

alike. Satyakama, Gargi and Maitreyi are examples of this equality. Some of the

social denials and stigmas seen today are all subsequent accreations.These evils

are social ethos and degeneration which crept in later, in the course of

history, due to various conditions and reasons, but they never had any

religious origin.

 

RitualismRitualism is an essential feature of any religion. They are, of course,

disciplines primarily intended to cleanse the heart and spiritualise the whole

attitude, vision and life of man. The daily life and conduct of people of India

even today are to a large extent guided by injuctions of the Vedas. This is

particularly true of the ceremonies connected with birth, marriage and death.

These are called "Samskaras" or purifactory and solemnising rites. Rituals, a

large number of them, are thus meaningful, though sometimes the spirit

underlying the ritual is forgotten or missed, there-by making the ritual appear

as

blind superstition. Hinduism is no exception to this general trend; but it must

be kept in mind that rituals and extraneous ceremonials are not essentially the

same as religion. All the same, the deeper significance of ritualism should not

be lost sight of.

 

A Hindu is expected to worship even animals, plants, rivers and stones - the

real objective being to spiritualise the whole vision and attitude of man. He

has to see the all pervading God behind superficial forms. Further he has to

step out of limitations of ego and establish kinship with all creation; to be

able to apprehend the all pervasive spirit of God inhering in himself (man),

bird, beast and stone alike. By worshiping a cow, he establishes kinship with

all animal life; by worshipping a cobra, he establishes kinship with all

creatures including reptiles; by worshipping an Aswatha tree or a Tulsi plant,

he establishes kinship with all plant life; by worshipping rivers, mountains

and stones, he establishes kinship with all the inanimate world. These rituals

represent a discipline to cultivate an eye and heart to glimpse the divine

behind every part and

particle in the creation. Then alone can true love prevail between man and peace

can reign on earth. That is the Rama Rajya or the "Kingdom of Heaven on earth"

envisaged in the scriptures.

 

Altruistic and catholic spirit of HinduismBrotherhood of man and Fatherhood of

God is what Sanatana Dharma emphasises. It envisages, therefore, that each

individual should help his less fortunate 'brother'. This ideology is

represented in the saying "I can never attain perfection in a imperfect

society. I must, thereforework for the welfare of the community too".Sarvevai

sukhinah santu, sarve santu niraamayaahSarve bhadrani pasyantu, maakaschit

dukhamapnuyat...Lokassamastha sukhinobhavantu"May people of all the lands,

everywhere, be happy"-- Such are the religious prayers of the Hindus.'Atmano

mokshaya, Jagat hitayacha' is the integral ideal of Hinduism.That is why

Hinduism respected and continues to respect all men, whatever their race or

community and as such there have never been any conversions to Hinduism which is

actually a faith, a way of life. It provides within this framework infinite

shades of beliefs, all of which are said to belong to Hinduism. It is synthetic

religion that tolerates and respects others and their views. Conversions must

come, if at all, by conviction and not by coersion or extra-religious

considerations.

 

ConclusionsHinduism is a religion that should satisfy every rational individual.

To recapitulate, its fundamental principles are:(i) it believes in an

all-powerful, all-wise and omnipresent superhuman and spiritual power.(ii) it

lays down one of the most exhaustive moral, ethical and spiritual codes or laws

for the guidance of the conduct of man on this earth.(iii) it continuously

affirms the divine origin of creation.(iv) it recognises a way of life based on

Satya (Truth), Dharma (Right conduct), Shanti (peace), Prema (love) and Ahimsa

(non-voilence).(v) its tolerance is a unique factor. It refuses to inflict any

harm on one simply because the latter belongs to a different faith.(vi) it

brings the entire life of a man,

his professional, social and religious duties under the guidance of Dharma,

which is one of its most important concepts.(vii) it has never relegated man or

creation to a low level. One of the most profound statements in the Upanishads

is "everything in creation is sacred, because it is breathed upon by the breath

of "brahman".All are an embodiment of the divine spirit. - Divyatma Swarupas /

Amritasya Putraha.

Om bhur bhuvah swah, tat savitur varenyamBhargo devasya dhimahe, dhiyo yonah prachodayat.

"May the Supreme Light illumine our intellect and direct the rays of our

intelligence to the path of virtue."

Sarve Janah Sukhinobhavantu-- " May all beings be happy "

Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityoma AmrutamgamayaOm Santi, Santi,

Santhihi!Oh Lord lead us from untruth to Truth, from darkness into Light and

from mortality to immortality.Peace, peace, peace.

 

Note: This article has been compiled from notes of the Lectures given by Shri S.

G. Mudgal, Principal, Ruparel College, at Sri Satya Sai Pre Sevadal Classes,

Bombay

 

 

LET US NOT FAIL OR WAVER IN OUR DIVINE SERVICE OF OUR

MOTHER LAND.

Jai Bharat