Dharma and Religion
Roshan
2011/02/21 14:05
In modern day language, dharma is equated, quite unfairly with religion. Organized religion demands adherence and faith of the followers to the Book and the Prophet. Anything outside the boundaries of a faith is considered irreligious, if not downright sinful.
History of mankind is often a gory testament of destruction wrought by the zealots in pursuit of faith. It is a testament of dividing people and converting them, of persecution, intolerance and subjugation, or of burning at the stakes.
Dharma, however is different. It is different because it unites. There can never be divisions in dharma, Every interpretation is valid and welcome. No authority is too great to be questioned, too sacred to be touched. Unlimited interpretative freedom through free will is the quintessence of Dharma, for Dharma is as limitless as truth itself. No one can ever be its sole mouthpiece.
Due to the dominance of much of the world by the Western countries, modernity and modernism came to be associated with these divisive concepts that originated in the West. The Western education system forced us to think in Western ways. We got into the habit of using words and concepts without giving thought to their relevance for the Indian ethos.
We attempted to fit ourselves into the strait-jacket of Western ideas and concepts. This resulted in chaos in Indian society.
Our principal error, which we continue to make to this day was in not making the distinction between dharma and organized religion. How can that which is cosmic, and thus, limitless ever be compartmentalized and limited in boundaries? How can something which evolved through interpretation by free-will of millions of people ever be handed down in the form of a limited doctrine ideology or value system? dharma shunned all attempts at strait-jacketing. Western culture, on the other hand, was a universe of many strait-jackets.
History of mankind is often a gory testament of destruction wrought by the zealots in pursuit of faith. It is a testament of dividing people and converting them, of persecution, intolerance and subjugation, or of burning at the stakes.
Dharma, however is different. It is different because it unites. There can never be divisions in dharma, Every interpretation is valid and welcome. No authority is too great to be questioned, too sacred to be touched. Unlimited interpretative freedom through free will is the quintessence of Dharma, for Dharma is as limitless as truth itself. No one can ever be its sole mouthpiece.
Due to the dominance of much of the world by the Western countries, modernity and modernism came to be associated with these divisive concepts that originated in the West. The Western education system forced us to think in Western ways. We got into the habit of using words and concepts without giving thought to their relevance for the Indian ethos.
We attempted to fit ourselves into the strait-jacket of Western ideas and concepts. This resulted in chaos in Indian society.
Our principal error, which we continue to make to this day was in not making the distinction between dharma and organized religion. How can that which is cosmic, and thus, limitless ever be compartmentalized and limited in boundaries? How can something which evolved through interpretation by free-will of millions of people ever be handed down in the form of a limited doctrine ideology or value system? dharma shunned all attempts at strait-jacketing. Western culture, on the other hand, was a universe of many strait-jackets.
Roshan
2011/02/21 14:10“Religion is a Western concept; the Indian concept is neither religion nor even Hinduism nor any ‘ism’ — it is Sanatana Dharma, the eternal law of the universe, which cannot be formulated in any rigid and final set of tenets.â€
Dharmic spiritual traditions and most other Eastern traditions do not share the western concept of religion and its affiliation. It suffers from a general malady – that of using Western terms, categories and world views to understand an Eastern tradition.
Adopting the Western worldviews and nomenclature to interpret the dharmic tradition has distorted the reality, to the extent that the true meaning and concepts of Sanatana Dharma (categorically termed 'Hinduism' in the narrow sense 'religion'
is not understood correctly or often regarded as complicated — not because its teaching and concepts are complex, but due to the incorrect means of understanding.
For a Hindu, religion is not a mere ritual, but a philosophy of life.
The correct description of Hinduism is Sanatana Dharma. While sanatan has English equivalent,meaning "timeless, Eternal", translating dharma as religion is not proper. Dharma encompasses religion, Confusion prevails when dharma is equated with religion.
Dharmic spiritual traditions and most other Eastern traditions do not share the western concept of religion and its affiliation. It suffers from a general malady – that of using Western terms, categories and world views to understand an Eastern tradition.
Adopting the Western worldviews and nomenclature to interpret the dharmic tradition has distorted the reality, to the extent that the true meaning and concepts of Sanatana Dharma (categorically termed 'Hinduism' in the narrow sense 'religion'
is not understood correctly or often regarded as complicated — not because its teaching and concepts are complex, but due to the incorrect means of understanding.For a Hindu, religion is not a mere ritual, but a philosophy of life.
The correct description of Hinduism is Sanatana Dharma. While sanatan has English equivalent,meaning "timeless, Eternal", translating dharma as religion is not proper. Dharma encompasses religion, Confusion prevails when dharma is equated with religion.
Roshan
2011/02/21 14:11Dharmic traditions always recognized and respected the infinite multiplicity of approaches to the Truth. Western religions have treated God as the most central religious concept.
religions are,broadly speaking, monotheistic — they believe in the existence of one exclusive God.
However, if we take into account the dharmic traditions of Indian origin, we find that the definition is too narrow, as it results in the exclusion of Jainism and Buddhism from the list of religions as they does not hold any concept of God. Even Hinduism does not fit in neatly into the monotheistic model of religion.
the other hand, In Hinduism anthropomorphism (nature-worship), polytheism, monotheism, monism and even atheism appear to be existing side by side, Bouddha and Jaina are religions without God as its central theme. Confucianism and Taoism in China, again not religions in the Western understanding of the word.
Dharmic traditions of India are not religions but ways of cultivating dharma! They are to recognize dharma, the underlying Universal Truths, and to build our life and culture around them.
Jaina, Buddha, Sikh etc. are paramparas(spiritual lineages), based on the teachings of one or a several enlightened people. All these teachings spring from the Sanatana Dharma.
There are many different rituals, customs and practices in each of these lineages. most of them are ‘made easy’ methods for people to live in harmony with dharma, For ordinary people, different paths are prescribed in the texts as well as by enlightened people.
religions are,broadly speaking, monotheistic — they believe in the existence of one exclusive God.
However, if we take into account the dharmic traditions of Indian origin, we find that the definition is too narrow, as it results in the exclusion of Jainism and Buddhism from the list of religions as they does not hold any concept of God. Even Hinduism does not fit in neatly into the monotheistic model of religion.
the other hand, In Hinduism anthropomorphism (nature-worship), polytheism, monotheism, monism and even atheism appear to be existing side by side, Bouddha and Jaina are religions without God as its central theme. Confucianism and Taoism in China, again not religions in the Western understanding of the word.
Dharmic traditions of India are not religions but ways of cultivating dharma! They are to recognize dharma, the underlying Universal Truths, and to build our life and culture around them.
Jaina, Buddha, Sikh etc. are paramparas(spiritual lineages), based on the teachings of one or a several enlightened people. All these teachings spring from the Sanatana Dharma.
There are many different rituals, customs and practices in each of these lineages. most of them are ‘made easy’ methods for people to live in harmony with dharma, For ordinary people, different paths are prescribed in the texts as well as by enlightened people.
Roshan
2011/02/21 14:12>three notions of religion:
*a religion is conclusive, that is to say it is the one and only true religion; *a religion is exclusionary, that is to say, those who don't follow it are excluded from salvation/heaven * a religion is separative, that is to say, in order to belong to it one must not belong to another.
These three notions of religion are not a universal idea and by and large do not express the reality of what are called Eastern traditions/religions.
For instance, the conclusive and separative notion of religion implies that one can only be a member of one religion or another.
In dharmic and Eastern tradition and many indigenous societies, this does not hold true. In each of these three ways the notion of dharma is very different from the notion of western religion.
In religions there has been a strong emphasis on the separation of “believer†and “non-believer†and a religious imperative to move as many people from the latter category to the former. Truth has been conclusively and unquestionably revealed and captured in a book,and those that follow it are the only ones that are on the right path. Quite literally, this means that you are “with us or against us†– that the believers are right and represent the good who are “with Godâ€; and all the others are misguided and are part of the darkness and deprived of any direct access to what is the the ultimate good.
The worldview of the dharmic traditions is that while scriptures can be very helpful, Truth cannot be found by scripture alone but by a path of experiential realization and Self-discovery – and in that sense religion is not conclusive. It is also not separative and exclusive in the sense of dividing the world into believers and non-believers.
The dharmic worldview is that there are many tribes throughout the world, and many teachers and teachings. Each tribe has good and bad people in a continuum; people that have a greater degree of access to truth and “goodness†are worthy of respect; and others less so. Since there is a continuum of “goodness†among individuals of each tribe, the need for converting other tribes to a particular conception of God as areligious imperative is not really there.
A teacher can share his or her understanding of the truth; and means and ways for others to access this; but there is no underlying belief that only one such way exists. These ideas find clear expression as far back as the Rig Veda, with its famous quotation: 'Ekam sad; vipra bahudha vadanti' (while Truth is One, the wise describe it in different ways).
*a religion is conclusive, that is to say it is the one and only true religion; *a religion is exclusionary, that is to say, those who don't follow it are excluded from salvation/heaven * a religion is separative, that is to say, in order to belong to it one must not belong to another.
These three notions of religion are not a universal idea and by and large do not express the reality of what are called Eastern traditions/religions.
For instance, the conclusive and separative notion of religion implies that one can only be a member of one religion or another.
In dharmic and Eastern tradition and many indigenous societies, this does not hold true. In each of these three ways the notion of dharma is very different from the notion of western religion.
In religions there has been a strong emphasis on the separation of “believer†and “non-believer†and a religious imperative to move as many people from the latter category to the former. Truth has been conclusively and unquestionably revealed and captured in a book,and those that follow it are the only ones that are on the right path. Quite literally, this means that you are “with us or against us†– that the believers are right and represent the good who are “with Godâ€; and all the others are misguided and are part of the darkness and deprived of any direct access to what is the the ultimate good.
The worldview of the dharmic traditions is that while scriptures can be very helpful, Truth cannot be found by scripture alone but by a path of experiential realization and Self-discovery – and in that sense religion is not conclusive. It is also not separative and exclusive in the sense of dividing the world into believers and non-believers.
The dharmic worldview is that there are many tribes throughout the world, and many teachers and teachings. Each tribe has good and bad people in a continuum; people that have a greater degree of access to truth and “goodness†are worthy of respect; and others less so. Since there is a continuum of “goodness†among individuals of each tribe, the need for converting other tribes to a particular conception of God as areligious imperative is not really there.
A teacher can share his or her understanding of the truth; and means and ways for others to access this; but there is no underlying belief that only one such way exists. These ideas find clear expression as far back as the Rig Veda, with its famous quotation: 'Ekam sad; vipra bahudha vadanti' (while Truth is One, the wise describe it in different ways).
Roshan
2011/02/21 14:13Religions are said to mix the nectar of ethics with the poison of exclusive beliefs. They add hundreds of do’s and don’ts, and bar logical or rational questioning. These dogmas create disharmony through both the “believers†and the “non-believersâ€. The believers avoid logic and the non-believers stamp the believers as outdated or unscientific or even fanatics.
If we have to ask ourselves the question: What is Dharma? We cannot confine the answer to the limits of a definition because the concept of dharma is too big for any definition. So, What is Dharma, in a nutshell? First and foremost it means living in harmony with nature and natural laws. It means to live by moral and ethical principles of the society without surrendering the freedom to question them. The term 'Yuga Dharma' signifies that Dharma itself is continually evolving and not rigid or inflexible. The continuous evolution of Dharma has been through debate, and the triumph of logic, consensus and harmony. Most importantly, Dharma is not linked to any religion or set of beliefs. The Sanathana Dharma, called and other Eastern ways of life emphasized the right laws of living and did not insist on fierce loyalties to any particular dogma. They are not religions in the English dictionary sense of the term.
Sanatana here means ever renewing Dharma, ever fresh with time.
If we have to ask ourselves the question: What is Dharma? We cannot confine the answer to the limits of a definition because the concept of dharma is too big for any definition. So, What is Dharma, in a nutshell? First and foremost it means living in harmony with nature and natural laws. It means to live by moral and ethical principles of the society without surrendering the freedom to question them. The term 'Yuga Dharma' signifies that Dharma itself is continually evolving and not rigid or inflexible. The continuous evolution of Dharma has been through debate, and the triumph of logic, consensus and harmony. Most importantly, Dharma is not linked to any religion or set of beliefs. The Sanathana Dharma, called and other Eastern ways of life emphasized the right laws of living and did not insist on fierce loyalties to any particular dogma. They are not religions in the English dictionary sense of the term.
Sanatana here means ever renewing Dharma, ever fresh with time.
Roshan
2011/02/21 14:14Kerry Brown stated:“… the culture that we know now as Hindouisme and that the Indian ones call Sanatana Dharma— the Law Eternal — precedes this name by thousands of years. This is more than a religion, more than the theological direction in which the west understands religion. One can believe in all divinities or in no divinity and remain Hindu. This is a manner to living."
Dharma differs from religion in certain key respects: *.It cannot be defined in terms of a dogma or a body of beliefs that distinguishes its followers from the rest of humanity. *.It does not have an established institution with the power to induct or expel people from the faith. *.A central institution or authority does not control it. *.It is not averse to examine and assimilate fundamentally diverse thoughts and beliefs into its system. *.It has been evolving continuously, through internal reforms and as a reaction to threats and challenges. *.Even though there is no central authority that enforces cohesion among its people and lays out plans for the future, its fundamental concepts and outlook have permeated all sections of the society. *.Allows absolute freedom to the rational mind of man. It never demands any undue restraint upon the freedom of human reason, the freedom of thought, feeling and will of man. *.Does not force anybody to accept particular dogmas or forms of worship. It allows everybody to reflect, investigate, enquire and cogitate. *.Gives reverence to individual spiritual experience over any formal religious doctrine. *.As there is no separation of humanity as believers and non-believers, the need or question of organized conversion do not arise.
The dharmic traditions of India emphasize dharma first and on that basis allow for a diversity of religious beliefs and philosophies to develop. Dharma, therefore, is not an exclusive belief principle, but an inclusive attitude based upon honoring the unity and inter dependence of all existence. For example, Buddhists, Jains and Hindus may disagree philosophically on the description of ultimate reality, not only with each other but among themselves, but that does not require abandoning dharma. In fact for them, the supreme Dharma is beyond words and beliefs anyway. Philosophical views and religious beliefs are only tools to develop dharma and if they take us away from dharma, they should be either modified or discarded.Hence, it is truly universal, sanatana dharma, the ordering principle eternal. Since it is an ordering principle, the word is applied across many facets of life. Dharma can be the defining paradigm for a world as a family, 'vasudhaiva kutumbakam'(the whole world is a family). 'Aano bhadraah kratavo yantu vis’vatah' (Let noble thoughts flow to us from all sides).
Dharma is an ordering principle which is independent of one’s faith or methods of worship or what is understood by the term ‘religion’, thus providing for total freedom in the path chosen or ethical norms employed, in an eternal journey from being to becoming. ‘Dharma’, in fact, transcended the narrow boundaries of religion. It offered limitless freedom of choice of methods aswell as goals. It is inherently secular which can even include those who question ‘Dharma’ itself. It encourages free inquiry and never seeks to confine people into categories and denominations. It is this inherent tolerance and catholicity that enabled people, in the ancient times, to pursue faiths independent of their rulers and vice-versa. Tolerance is, therefore, integral to ‘Dharma’, plurality is inherent it. This tolerance and plurality do not find space in the concept of religion.
'Dharmaev Jayate..'
'Satymev Jayate..'
Dharma differs from religion in certain key respects: *.It cannot be defined in terms of a dogma or a body of beliefs that distinguishes its followers from the rest of humanity. *.It does not have an established institution with the power to induct or expel people from the faith. *.A central institution or authority does not control it. *.It is not averse to examine and assimilate fundamentally diverse thoughts and beliefs into its system. *.It has been evolving continuously, through internal reforms and as a reaction to threats and challenges. *.Even though there is no central authority that enforces cohesion among its people and lays out plans for the future, its fundamental concepts and outlook have permeated all sections of the society. *.Allows absolute freedom to the rational mind of man. It never demands any undue restraint upon the freedom of human reason, the freedom of thought, feeling and will of man. *.Does not force anybody to accept particular dogmas or forms of worship. It allows everybody to reflect, investigate, enquire and cogitate. *.Gives reverence to individual spiritual experience over any formal religious doctrine. *.As there is no separation of humanity as believers and non-believers, the need or question of organized conversion do not arise.
The dharmic traditions of India emphasize dharma first and on that basis allow for a diversity of religious beliefs and philosophies to develop. Dharma, therefore, is not an exclusive belief principle, but an inclusive attitude based upon honoring the unity and inter dependence of all existence. For example, Buddhists, Jains and Hindus may disagree philosophically on the description of ultimate reality, not only with each other but among themselves, but that does not require abandoning dharma. In fact for them, the supreme Dharma is beyond words and beliefs anyway. Philosophical views and religious beliefs are only tools to develop dharma and if they take us away from dharma, they should be either modified or discarded.Hence, it is truly universal, sanatana dharma, the ordering principle eternal. Since it is an ordering principle, the word is applied across many facets of life. Dharma can be the defining paradigm for a world as a family, 'vasudhaiva kutumbakam'(the whole world is a family). 'Aano bhadraah kratavo yantu vis’vatah' (Let noble thoughts flow to us from all sides).
Dharma is an ordering principle which is independent of one’s faith or methods of worship or what is understood by the term ‘religion’, thus providing for total freedom in the path chosen or ethical norms employed, in an eternal journey from being to becoming. ‘Dharma’, in fact, transcended the narrow boundaries of religion. It offered limitless freedom of choice of methods aswell as goals. It is inherently secular which can even include those who question ‘Dharma’ itself. It encourages free inquiry and never seeks to confine people into categories and denominations. It is this inherent tolerance and catholicity that enabled people, in the ancient times, to pursue faiths independent of their rulers and vice-versa. Tolerance is, therefore, integral to ‘Dharma’, plurality is inherent it. This tolerance and plurality do not find space in the concept of religion.
'Dharmaev Jayate..'
'Satymev Jayate..'
ImmaBE
2011/02/21 18:31this is so much info, thanks 
Spoon
2011/02/26 08:24i enjoyed this tremendously, it goes along the same lines as wot i believe, and again most see mine as a false faith because it doesnt fit in with wot has been told/taught as a religion, as with alot of beliefs when u label it as religion u find u recive alot of backlash about wot u believe, freedom of thort is wot gives us the power to learn because when we think for ourselves we question, when we question we recieve answers(mostly), when we recieve answers we learn sumthing new. we also learn to become more tolerant of others as well as more understanding and compassionate, we learn to accept not all have same views as us, and all of this gives us the freedom of choice. thank u for this info as i said i enjoyed reading it
Rilwan
2011/02/27 20:20Dont really know about this bro, can you enlighten me ?
#78 Faith/Beliefs
Share your views and beliefs on religion, theology, culture and matters of faith.