Is Dharma the Same as Religion?

Source http://news.iskcon.org
Tuesday,March09,2010

Lord Rama is considered the ideal emblem of dharma

One of the great Indian saintly persons of the 20th century, Srila Bhaktisiddanta Sarasvati Thakura, Founder-Acarya of the well-known Gaudiya Math all over India and spiritual preceptor of yet another well renowned spiritual leader, Srila Bhaktivedanta Swami Prabhupada, the Founder-Acarya of the International Society for Krishna Consciousness [ISKCON], has given humanity a new dimension and deeper insight to the term religion when he explained that “philosophy without religion is mere speculation” while “religion without philosophy is but sentimentalism which sometimes leads to fanaticism”. According to Vedic scriptures, in particular Srimad Bhagavad-gita and Srimad-Bhagavatam, religion cannot be man-made. “Actually, the principles of religion can only be laid down by the Lord Himself. Dharmam tu saksad bhagavat-pranitam (SB, 6.3.19). No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahma, Shiva, Narada, Manu, the Kumaras, Kapila, Prahlada, Bhishma, Sukadeva Gosvami, Yamaraja, Janaka, and Bali Maharaja.” [BG, 4.16, Purport].

By observation, we can see that over the centuries, the term “religion” has remained either a source of great inspiration for some, thus helping to bring peace and harmony in society, or has been a source of great anxiety for others; thus bringing disunity and disparity among individuals, communities and nations. This is largely because of man-made religious systems which are rampant in the present Age of Kali- the age of quarrel and misunderstanding. For most people, religion remains somewhat abstract, nebulous and difficult to define. However, religion can best be understood and defined when we consider the Sanskrit term “dharma”, an essential word in the Vedic literatures. Indeed, without understanding what is dharma in its deepest sense, even practicing devotees will tend to misjudge what is religion and what is not religion.

The beginning of this understanding comes when we master the ABCs of spiritual life. Without receiving this basic knowledge, it will remain very difficult for most people to understand what religion is. It will also remain impossible for people to put into practice the actual meaning of dharma. The five basic truths about religion or dharma are summarized in the perennial teachings of the Bhagavad-géta as 1) isvara [God, the controller], 2) jivatma [the spirit soul], 3) prakriti [the material nature], 4) kala [the time factor] and 5) karma [reaction to good or evil deeds]. Of these, the first four are eternal principles while the fifth one, karma, is temporary.

Religion as Dharma

Religion is generally defined and understood as some spiritual belief which is based on faith. We have observed that people sometimes change their faith, from being a Christian to becoming a Muslim, or from being a Hindu and becoming a Christian, etc. Dharma, on the other hand, refers to something which does not change because it is based on facts and reality which is further supported by philosophy and confirmed by scriptures, not simply by some belief which can change. Dharma refers to the original nature or character of something or someone. We can easily understand that all things have their natural characteristics which cannot be changed. For example sugar is sweet, that is its dharma. The moment sugar is no longer sweet, it cannot be called sugar. It may be white and looking very much like sugar, but if it has a different taste, it may likely be salt. If we take any object, it has a particular characteristic and that particular unchangeable characteristic is called its dharma. Similarly, we find that human beings have a natural character which is common to all human beings; by nature everyone has a propensity to love and to serve. Therefore, service is the common and universal dharma of all human beings; either service to the family, community or nation, but generally service to our own self. Dharma is thus known to be something common and universal to all living entities.

Religion is One

Because we are first and foremost spirit souls, aham brahmasmi, different than our physical or mental body, our first and superior nature is spiritual. Therefore, religion in its true sense refers to the natural identify and natural character of all spirit souls and is thus meant to be a common concept for all concerned. When we have that understanding, we can more easily accept the fact that religion, in its highest and purest expression, is one and universal. Due to lack of this understanding, we have created artificial differences between religious beliefs calling one group Christian, another Hindu, another Buddhist, etc. But since the spirit soul is of the same nature in all forms of life and at all times, the religion is also meant to be the same. Understanding and acting on the platform of our eternal identify as eternal spirit souls is the real religion.

Dharma as Dual in Nature, Spiritual, and Material

While dharma in its pure and highest expression in the spiritual realm generally refers to the duty or characteristic of the spirit soul, dharma in the material realm takes on a second meaning or dimension that of the natural and standard material duties of conditioned or embodied souls. Not only does one become a proper follower of dharma by awakening ones spiritual consciousness, Krishna consciousness, but also by acting according to the principles of material dharma. In the same way the spirit soul can best be situated and thus experience full happiness by acting on the natural platform of his eternal spiritual nature, i.e., of service to Lord Krishna. The conditioned soul in the material world can experience happiness by being situated on the platform of natural occupation [varnas] and in its natural spiritual divisions [asramas] as defined in the God-made system of varnasrama dharma:

catur-varnyam maya srstam guna-karma-vibhagashau
tasya kartaram api mam viddhy akartaram avyayam

“According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.” [BG, 4.13]

Religion as Bhagavat Dharma and Varnasrama Dharma

Unless we understand both levels of dharma, 1) bhagavat dharma, refers to the duties of the spirit soul, i.e., pure devotional service to Lord Hari or Krishna, and 2) varnasrama dharma, refers to the duties of conditioned soul, i.e., standard and ideal activities connected with the body, we will not be able to properly discharge our spiritual and material duties. Religion in its fullest sense means acting properly both on the spiritual and material platform. To understand that dharma has a dual nature is easier than to understand that religion has two features- spiritual and material. Since religion is generally connected exclusively with spiritual activity, all material activities are generally regarded as not falling in the category of religion. To be religious means to practice some spiritual activity such as going to the church or mosque, synagogue, temple or wat. Religion is generally more closely connected with rituals and prayers which are often performed at specific times of the day and at particular places. However, the Vedic literatures teach us something else. Within the context of varnasrama dharma, guidelines are given to address both the material and the spiritual natures. We have our material duties called varnasrama dharma as well as our spiritual duties known as bhagavat dharma; we thus have our material religious duties as well as our spiritual religious duties.

Modern Day Deviations from Dharma

Modern day occupations connected with factory, industry and all kinds of recently invented hard technologies, have deviated mankind from his more natural occupations connected with land, cows, nature, and God. Modern day lifestyle in urban cities has also diverted mankind from his more natural and simplified living condition, within an agrarian based environment. This has brought about unprecedented imbalances in nature, in social conduct, and in mental outlook on life; resulting in increased disparities and anomalies at all levels. For those who understand the dual nature of dharma, the present way of modern life based on consumerism, competition for material acquisition and material well-being is but a major deviation from dharma. We need to clearly understand this. The remedy lies not in making adjustments through legislation, but in returning to the natural way of life- both materially and spiritually, as defined in our standard scriptures and as advocated by all the great spiritual leaders.

Dharma as Standard for Material and Spiritual Duties

In the same way that we can more easily understand that dharma is meant to cater to the duties and activities of both the body and soul, similarly, religion is also meant to cater to the duties and activities of the body and soul. Peace and harmony can only come when we are able to synchronize both levels of religion or both levels of dharma. When we deviate from the standard norm, as is the case in modern day society, we create what is called “varna sankara”, unwanted and unplanned population which makes for a chaotic society and where people are engaged in abominable activities called “ugra karma”. In a situation of “varna sankara” and “ugra karma” no one can be happy and satisfied because both the material and spiritual duties of persons are neglected. To rectify this chaotic condition, one must acquire proper knowledge so that one can begin to discriminate and not remain on the platform of sentimentalism and mental speculation. Our sastras give us clear understanding of our duties at both levels, one being devotional service to the Lord through devotional activities [bhagavat dharma] and the other being adhering to the principles of varna and asrama [varnasrama dharma]. Unless we take this up, there is no possibility of peace and happiness in this present chaotic world or in the next world.

Happy Holi today and Wish Hindus worldwide !!!

By Pakistan Hindu Post (PHP)

In Sindh, the main function will be held at Sawami Narayan Mandir situated on MA Jinnah Road in Karachi and at the Lohano Community Hall in district Sangher.

In Lahore, the Hindus will gather at the Krishna Mandir on Ravi Road to celebrate the day.

The history: The celebration of Holi is very ancient in its origin. By its very origin, Holi celebrates an ultimate triumph of the ‘good’ over the ‘evil’. Many colours associated with Holi are said to be the face of celebrations.

There are two different stories behind the Holi festival.

The word ‘Holi’ means ‘burning’ in the Indian language. The reference was found only in ancient Indian legend of Hiranyakashipu, to whom the celebration of Holi is attributed.

Years back in the pre-Christian era, there lived a demon king named Hiranyakashipu in ancient India. He wanted to avenge the death of his younger brother. His brother, also a demon, had been killed by Lord Vishnu, one of the supreme trios, monitoring the life and death in the universe. To take on Vishnu, the tyrant king wanted to become the king of the heaven, earth and the underworld.

He performed severe penance and prayers for many years to gain enough power. Finally, he was granted a boon. Powered by the boon, Hiranyakshipu thought he had become invincible. Arrogant, he ordered all in his kingdom to worship him, instead of god. The demon king, however, had a very young son, Prahalad. He was an ardent devotee of Vishnu. Despite his father’s order, Prahalad continued to pray to Vishnu.

So the demon king decided to kill his son. He asked the favour of his sister Holika who, because of a boon, was immune to fire. They planned that Prahalad would be burnt to death. A pyre was lit up and Holika sat on it, clutching Prahalad. Yet, at the end Prahalad emerged unscathed by the fire, and Holika, the demon, was burnt to ashes.

The earnest devotion and complete submission to Lord Vishnu saved the young Prahlad. Thus was the triumph of Prahlad, the representative of good spirits, and the defeat of Holika. Later, even the demon king Hiranyakashipu was killed by Lord Vishnu.

The second story behind the Holi festival is of Krishna who was a reincarnation of Vishnu himself. It was Krishna, or, Krishan, the king of the ancient city of Dwarka, who popularised the tradition of Holi. The origin of the colourful and frolicking tone of Holi lied in the boyhood of Krishna. It all came up as part of his pranks; he used to play with his mates of Gokul and Vrindavan situated in north India.

Krishna would play pranks by drenching the village girls called gopi’s with water and colours. At first it offended the girls, but they were so fond of this mischievous boy that soon their anger melted away. And, it did not take long for other boys to join in, making it a popular sport in the village.

Later, as Krishna grew up, the play assumed a new dimension. It added more colours to Krishna’s legendary love life. The legend of Krishna’s courtship with Radha and playing pranks with the gopis. The girls in the Gokul village were mostly milkmaids, and, hence locally known as gopis.

The same tradition had emerged through the ages, turning it into a community festival of the masses.

The Holi play of Krishna was documented in hundreds of ancient paintings, murals, sculptures and scriptures found across the subcontinent. 

A Hindu temple full of surprises (BBC News)

Source http://news.bbc.co.uk
Saturday, 27 February 2010

 An icon of a Hindu deity is paraded through streets and throngs of people

For millions of Indian Hindus, the temple is a place of worship and reverence. But as Krupa Padhy discovered during a visit to one of the country's famous temples in the state of Orissa, it can feel like stepping into a circus.

It is dusk as I approach the temple. A tired sun sinking behind the temple dome ought to mean a serene moment. But far from it.

I am walking up Grand Road in Puri - and grand it certainly is, but busy too.

Vegetable vendors, herdsmen, rickshaw drivers and food stallholders are all crammed in against a backdrop of brightly painted 18th Century houses piled on top of one another like blocks of Lego.

And just to add a bit of extra colour, they are plastered with posters of the latest Bollywood movie.

After all, even the most devout residents need a bit of time out.

I am told the Grand Road is one of the widest in India.

And it has to accommodate the two million worshippers who gather here in June for the annual Rath Yatra, or chariot festival.

Monkeys everywhere

On this day, statuettes of the three main deities are removed from their jewelled platform inside the temple and paraded along Grand Road. They call it their annual holiday.

I am led into the temple grounds by Rudr Narayan Kuntya, a chatty and knowledgeable chap who is dressed in the purest of white robes.

Inside, the first thing I notice is there are monkeys everywhere.

They are cavorting among the ancient temple structures, dancing on the domes, scouring the ground for food and hopping on the temple steps.

We move on to the temple kitchen. Here, if a dog enters the room, all food being prepared there must be thrown away.

As we leave the kitchen quarters, I notice a monkey squeezing itself through one of the grilles on the windows.
Dogs may be banned but monkeys have unlimited entry.

"They protect the deity," Rudr tells me.

Generosity

I am told some of the astonishing kitchen statistics: 200 people prepare the food. There are 400 cooks and more than 10,000 diners every day. This really must be the world's largest kitchen.

Monkeys are not the only permanent residents of the Jagannath Temple in Puri - there are saddhus, or holy men, who are devoted to the study of the Hindu Vedas or sacred texts.

They perch on white balconies in their yogic poses and warn me against the likes of my guide Rudr. And as he takes me to what is known as the donation counter, I learn that his intentions may not all be holy.

His commission, it turns out, depends on the amount I donate and naturally he is hoping I will be rather generous. He leaves the counter a somewhat disappointed man.

Suddenly I find myself at the front of the crowd. I am sandwiched next to a group of elderly women, their heads draped in white saris.

Hindu festivals often draw hundreds of thousands of people

As the curtains open to reveal the silver and gold statuettes, more people pour in eager to catch a glimpse.

Spiderman
The women erupt into a piercing round of yodelling.

This, they reckon, helps to ward off evil. The worshippers throw their hands into the air and chant the name of Jagannath, a word which translates as lord of the universe.

As we finish our prayers we join a crowd of hundreds of worshippers who are sitting on the ground staring at the temple dome.

It is flag-changing time. Like Spiderman, a priest dressed in an orange toga climbs 65 metres up the outside of the temple tower while facing the crowd.

The crowd bursts out into another wave of yodelling and religious chanting.

It is quite a show - a circus performance at the temple, a two-in-one bonus.

And clearly, the entertainment is hugely appreciated by those who have travelled great distances to be here.

Body is a temple

Leaving the temple grounds I spot a group of non-Indian Hindus who are praying with their heads down at the gates.

Worshippers petition Hindu deities to end their suffering

They tell me they are part of a Hare Ram Hare Krishna group from Russia.

I ask them how they feel about not being allowed to enter the temple grounds, after having travelled so far.

"We accept it," says one. "Getting this close is enough for us. Who are we to dispute the will of Krishna?"

The Hindu scriptures say you cannot convert to Hinduism.

The religion you are born into is the only one that will eventually take you to a better place. But another rule of Hinduism is that your soul is your god and your body is your temple.

Maybe this is why the Russians I met are so accepting of the temple's entrance policy.

And if my body really is my temple, then it certainly takes a knocking as I travel later in a cycle rickshaw.

An impatient lorry driver causes my rickshaw to swerve sharply. I am promptly tossed into the air and land by a vegetable stall.

Local people rush over to make sure all is well as the lorry driver makes a quick getaway.

I am all right.

The rickshaw driver is soon back at work on the Grand Road. And anyway, I have just been to the temple, so all is forgiven.