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February:
Dharma and
Religion
The purpose of religion in our own lives. If karma and dharma are absolute
laws, what is the purpose of faith?
Also, how to react to other religions
Summary
Dharma is often translated as religion, and yet we have
learned that they are not one and the same. Dharma has been defined as the natural law of truth and
its universal and eternal principles.
Yet how do we apply these principles to challenges that we are faced
with in life?
By learning the principles of Dharma, and observing
their proper application one may find how to apply such principles in one’s
own life. By understanding these
principles, one will be able to find an approach to life that is both
self-satisfying, and beneficial to society.
The question remains, how do we discover what our dharma
is? The approaches taken
historically are numerous, and each has its own merits. One approach is to uncover dharma
through self-inquiry and reason.
This is the approach that the rishis, the seers, of the Vedas
took. This is why Kalidasa said,
“Satam hi sandeha padesu vastusa; pramanam anthakarana pravrttyah.” To the good man in matters of doubt,
the final authority is the prompting of his own mind. However, in modern society it is
difficult to maintain such a pure, uncorrupted state of mind that one may be
able to uncover Dharma by thought alone. We may be prejudiced, or be blinded by self-interest. There are guides available to us,
what others have uncovered of the truth in the past. These guides are available in various
forms. The most effective guide
is the spiritual master, the Guru.
Such a guide is rare in the west, and is unreachable for most of
modern society. Another guide is
religious scriptures. Religious
scriptures provide a perspective on aspects of Dharma that have been discovered
in the past. The rishis of the
Vedas discovered the truth through self-inquiry and reason, yet they
transcribed their thoughts in a format that would be accessible for thousands
of years to come. Later
scriptures such as the Bhagavad Gita, the Ramayan, and the Mahabharat also
provide many practical lessons on the applications of Dharma. These are a few examples of the wealth
of literature that has been produced on Sanatana Dharma. The study of these can provide many
practical examples of living.
Another oft-overlooked resource, is other people. Though there are few who are
qualified to become bona fide spiritual masters, there are many people who
have spent time studying and thinking about Dharma. The search for truth need not be a lonely one, we can take
aid and learn from one another.
This is what is meant by the term “satsang”. Hindu Students Council itself is a tremendous resource of
individuals who come together to learn from one another, and to help one
another.
The final answer to this question cannot be given by
anyone. How do we discover what
our Dharma is? Each person must
decide for himself or herself.
One need not exclusively apply any approach, but take ideas from every
area, and judge them based on their merits. No one person can tell you the absolute truth, or force
you to salvation. You must take
the effort to learn and grow as a person. This does not mean simply learning about Dharma. Practice is key. As Sri Aurobindo said, “Indian
religion never considered intellectual or theological conceptions about the
supreme Truth to be the one thing of central importance. To pursue that truth
under whatever conception or whatever form, to attain to it by inner
experience, to live in it in consciousness, this it held to be the sole thing
needful...” One must be active and practice the principles that one finds and
believes in order to truly pursue Dharma.
As we explore Hinduism and Dharma, the question of other
religions often comes up. How do
we react? How should one
approach other religions? It is
the various different ways of pursuing the eternal principles of Dharma and
applying them that have come to be known as the various religious
traditions. By recognizing this
relationship between Dharma and Religion, one acknowledges the principle of
the universality of religion.
There must be many religions, if the paths to eternal truth are
many. This does not mean that
all religions are the same, or that all of their beliefs are absolutely
reconcilable. However, by
recognizing that no one has an exclusive claim to truth or spirituality, we
can come to a greater understanding and respect for one another.
Background Articles
Hinduism
Sri Aurobindo
The religious culture which now goes by the name
Hinduism........gave itself no name, because it set itself no sectarian
limits; it claimed no universal adhesion, asserted no sole infallible dogma,
set up no single narrow path to salvation; it was less a creed than a
continuously enlarging tradition of the Godward endeavor of the human
spirit. An immense, many sided,
many staged provision for a spiritual self building and self finding, it
spoke of itself by the only name it knew, the "eternal religion,"
Sanatana Dharma. Indian religion never considered intellectual or theological
conception about the supreme Truth to be central importance. To pursue that
truth under whatever conception, to attain to it by inner experience, to live
in it consciousness, this it held to be the sole thing needful...
Even in the days of decline, when the claim of authority
became in too many directions rigorous and excessive, she still kept the
saving perception that there could not be one but must be many
authorities. The atheist and
agnostic were free from persecution in India. Buddhism and Jainism were allowed to live side by side
with orthodox creeds. At most
they had to meet the opposition of the priest and pundit adverse to any
change. Of scriptures, the Gita
possessed a common and widespread authority; some like the Vedas were
supposed to have an absolute , others a relative, binding force. But the very largest freedom of
interpretation was allowed and this prevented these books from being turned
into an instrument of ecclesiastical tyranny. A living and moving, not a rigid continuity, was the
characteristic of the religious mind of India.
Addresses
at the Parliament of Religions: Response to Welcome
Swami
Vivekananda
Sisters and Brothers of America, it fills my heart with
joy unspeakable to rise in response to the warm and cordial welcome which you
have given us. I thank you in
the name of the most ancient order of monks in the world; I thank you in the
name of the mother of religions; and I thank you in the name of millions and
millions of Hindu people of all classes and sects.
My thanks, also, to some of the speakers on this
platform who, referring to the delegates from the Orient, have told you that
these men from far-off nations may well claim the honor of bearing to
different lands the idea of toleration.
I am proud to belong to religion which has taught the world both
tolerance and universal acceptance.
We believe not only in universal toleration, but we accept all
religions as true. I am proud to
belong to a nation which has sheltered the persecuted and the refugees of all
religions and all nations of the earth.
I am proud to tell you that we have gathered to our bosom the purest
remnant of the Israelites, who came to Southern India and took refuge with us
in the very year in which their temple was shattered to pieces by Roman
tyranny. I am proud to belong to
the religion which has sheltered and is still fostering the remnant of the grand
Zoroastrian nation. I will quote
to you, brethren, a few lines from a hymn which I remember to have repeated
from my earliest boyhood, which is every day repeated by millions of human
beings: “As the different streams having their sources in different places
all mingle their water in the sea, so, O lord, the different paths which
men take through different
tendencies, various though they appear, crooked or straight, all lead to
Thee.”
The present convention, which is one of the most august
assemblies ever held, is in itself a vindication, a declaration to the world
of the wonderful doctrine preached in the Gita: “Whosoever comes to Me,
through whatsoever form, I reach him; all men are struggling through paths
which in the end lead to me.”
Sectarianism, bigotry, and its horrible descendant, fanaticism, have
long possessed this beautiful earth.
They have filled the earth with violence, drenched it often with human
blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible
demons, human society would be far more advanced than it is now. But their time is come; and I
fervently hope that the bell that tolled this morning in honor of this
convention may be the death knell of all fanaticism, of all persecutions with
the sword or pen, and of all uncharitable feelings between persons wending
their way to the same goal.
Why We Disagree
I will tell you a little story. You have heard the eloquent speaker
who has just finished say, “Let us cease from abusing each other,” and he was
very sorry that there should always be so much variance.
But I think I should tell you a story which would
illustrate the cause of this variance.
A frog lived in a well.
It had lived there for a long time. It was born there and brought up there. …for our story’s sake, we must take
it for granted that it had its eyes, and that it everyday cleansed the water
of all the worms and bacilli that lived in it with an energy that would do
credit to modern bacteriologists.
In this way it went on and became a little sleek and fat. Well, one day another frog that lived
in the sea came and fell in the well.
“Where are you from.”
“I am from the sea.”
“The sea! How big is that? Is it as big as my well?” and he took a leap from one side
of the well to the other.
“My friend,” said the frog of the sea, “how do you
compare the sea with your little well?”
Then the frog took another leap and asked, “Is your sea
so big?”
“What nonsense you speak, to compare the sea with your
well!”
“Well then,” said the frog of the well, “nothing can be
bigger than my well; there can be nothing bigger than this; This fellow is a
liar, so turn him out.”
That has been the difficulty all the while.
I am a Hindu.
I am sitting in my own little well and thinking that the whole world
is in my well. The Christian
sits in his little well and thinks the whole world is his well. The Muslim sits in his little well
and thinks that it too is the whole world. I have to thank you for the great attempt you are making
to break down the barriers of this little world of ours, and hope that, in
the future, the Lord will help you accomplish your purpose.
Dharma and Worship
What is Worship?
To many people it is many different things. Everybody worships in different ways and yet some people
do not worship at all. But for
those who do, they believe it is the process that allows them to express
their love for God. Hindus
worship through pooja and prayer, by going to the temple, and attending
Sunday school and spiritual camps and retreats. All these processes involve devotion, the most important
aspect of Worship. One famous
story about devotion includes Lord Shiva and his wife Parvati. In this story, Parvati falls in love
with Lord Shiva and realizes that the only way to win his love is by doing penance. Thus she leaves her life as a
princess, and goes to the forest to live a hermit’s life for many years. In the forest, she fasts and
meditates by chanting the mantra “Om Namo Shivaya” (May Lord Shiva be
worshipped) over and over again.
One day Lord Shiva disguises Himself as a commoner and comes to meet
Parvati. He asks Parvati why she
decided to live such a life, and then he insults Lord Shiva after hearing her
answer. “He lives in the
Himalayas and meets with no one.
And he is covered with ashes and serpents,” he said. “You can get a much better husband
than him,” he continues. Upon
hearing this, Parvati gets extremely upset for his insults and tells him that
Shiva neither impresses nor is impressed with outward appearances, and that
she loves him all the same.
After this the impressed commoner reveals his true identity and asks
for Parvati’s hand in marriage.
Main Activity:
Interfaith Panel
Several
activities follow, with some advice on how they may be carried out. The featured activity for the month,
the activity that is considered most important among the suggestions, is the
interfaith panel. Each chapter
may revise the activities to fit their needs and resources.
The interfaith panel is an excellent opportunity to
reach out to other religious groups to clear the misconceptions that create
conflict. Because interfaith
issues can become contentious, it is essential to follow a structured format,
in which everyone can feel welcome.
Such a format is included below. Feel free to modify it, but make sure
that no modifications allow for a group to feel attacked. For example, changing timings to suit
the number of groups would be fine.
Allowing for an unmoderated question and answer session may degenerate
into arguments, however.
1. Introductions
by HSC, 5-7mins.
2. Introductions
of each group, 8mins total.
3. General
outline of each religion, 3mins/group
4. Topic
I: Misconceptions, 3mins/group
5. Topic
II: Interfaith Relations, 3mins/group
6. Recess:
Time for people to write questions for each group to answer. 5mins
7. Review:
Time for groups to review the questions. 5mins.
8. Response:
Each group answers the questions posed. 5mins/group.
With 5 groups this should take approximately 1 ½ hours.
Possible Discussion Topics
Discussion
of Dharmic principles in Ramayan and Mahabharat.
Dharma and
Religion can be discussed using examples from the Hindu epics of the Ramayana
and the Mahabharata. Because not
everyone will know the stories used, some background will be necessary for
the discussion. A number of different
possible scenarios for use are listed.
Those chapters that are ambitious may even choose to reenact certain
relevant scenes from Ramayan or Mahabharat.
Ramayan
1. Why
does Dashrat listen to his wife and exile Ram? Why does Ram go into exile, and leave his kingdom?
2. Sita’s
devotion – figurative, as a devotee to god? Or taken literally as a woman
should behave to husband?
Mahabharat
1. How
does the war of the Mahabharat reconcile with the virtue of ahimsa? Why is Arjuna forced to take up arms
against those dear to him?
2. Could
Karna have been treated differently?
Was Karna discriminated against by virtue of caste?
3. Were
the Pandavas justified in breaking the agreed upon rules of warfare? Are their actions justified by the
Kauravas breaking the rules, or for some other reason?
Discussion:
Dharma in America
Is the application of dharma different in America? How do the changing roles of gender,
age groups, and society in modern America affect the application of
dharma? For example, how does
modern life affect the application of the system of the four ashramas
(stages) of life. How is our
faith affected by the mixing of cultures in America? Does it make it stronger or weaker? There are also a many more topics to
be discussed pertaining to dharma in America.
Discussion/Pooja:
The significance of Ritual
How are
rituals significant, and how do they pertain to dharma? This discussion weighs the benefits
and problems associated with rituals.
Rituals provide a framework for worship, and the structure makes it
easier for one to apply the abstract principles of dharma. However, it is possible to lose sight
of the meaning of rituals, and for them to become empty forms. Another approach to this discussion
is to have a pooja with an explanation of the meanings of various parts. Each part of the ritual can be
explained, and afterwards followed with a discussion.
Relevant Organizational Contacts
Speakers in your Area
Quotable Quotes
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