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God Exists

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well said nannilam sir.
i repeat one cannot negate an unknown thing logically.

but can believe anything atheists are are believers of an inferior quality .

Shri HRHK sir,

I do not know if we can always say that "an unknown thing cannot be negated". Are there not instances to the contrary in science? I am not sure but just wanting to know. Secondly, if a thing is "known", how then can it be negated (i.e., how can we say or prove that such a 'known' thing just does not exist?)

The root problem here in this thread is that it (the OP) tries to establish the existence of a God outside of Man (or living beings) whereas Buddhism, Jainism, Advaita etc., propose that there is no such separate God. The Theistic Religions depend crucially on such a proposition (i.e., an outside God whose authorized agents are the priesthood, temples and their priests, etc., not to speak of swamijis and gurus including some Godmen and God-women).

Atheists today mostly fail to be convinced by this latter "outside God". No attempt seems to have been made to find out their reactions to the real advaita.
 
A valid point has been raised. Certainly, it needs to be clarified. As I am leaving out,
I shall dwell on this subject little later. But, in the meanwhile, I would just like to
add that God is omnipresent, and granted everyone the ability to know HIM (to feel HIS
loving presence) in the different forms of HIS Avatar. God or Supreme Power has designed
or created, whatever one may say, this universe for a moral purpose. But sometimes,
we notice in this Universe, that totally lacks particularly moral features, i.e. animals thrive
by survival of the fittest, not survival of the kindest, and the law of physics treats
everyone equally. I therefore feel, that we should not conclude that all unprovables are not true.

Balasubramanian
Ambattur
 
sangom ji ,
im a lay man, to my understanding all theistic religions say god is almighty, omnipotent , omniscient , omnipresent where is the question of outside god? inside outside allside are HIM only.

on negation ... u r rite in a way. that you cannot negate a known thing too. but in relative sense one can say , there is no tomato here .
 
buddhism and jainism is different from Advaita

Buddhism and Jainism are NIRATMA, NIRISHVARA vadam whereas Advaitam is AMIRTHAM.

buddhism and jainism is varattu intellect. whereas advaitam is finale of intelligence.

buddhism and jainism is to divert asuras from ishvara bhakti ... maya of vishnu.

whereas advaitam is the amirtam served to devas by the same vishnu.

advaitam is parama sukam , parama padam , anandam ... pure joy.. incomparable
 
Nice Story!! i Have enjoyed it a lot,and I also believe that God exists.
 
download
 
ava appadi sollaleya , paramatmannu onnume illai nnu thane sollra. ana avalum bhakthi pannra.

ishvaran avalluku buddhar . irony . in fact in tibetean and mahayana style there are more pantheon of gods than us. interestingly god of compassion is Lokeshvara. so ishvara is truly sarva vyapi.

even though there doctrine says nir ishvara they devote themselves to Lokeshvara.
 
atma will never become niratma, buddhi's false recognition of self will vanish. buddhi will realize jeevatma is paramatma.

jeevatma is still there for jeevan mukthas. the jeevan may be mithya but atma is sathyam.

need to study under a proper guru .
 
[h=2]SCIENTIFIC STUDIES ON OM[/h][h=3]General[/h]It is generally recognized that experiencing a yoga practice is of great importance for all yoga techniques. The physiological and psychological effects of practicing meditation on Om have been studied. In Om meditation, the meditators first concentrate on a picture of Om and then mentally chant mantra Om effortlessly; this finally leads to a state devoid of effort and focusing, and is characterized by blissful awareness.

[h=2]STUDIES ON AUTONOMIC AND RESPIRATORY VARIABLES[/h]The autonomic and respiratory variables were studied in seven experienced Om meditators (with the experience ranging from 5 to 20 years). Each subject was studied in two types of sessions–meditation (with a period of mental chanting of Om) and control (with a period of nontargeted thinking). The meditators showed a statistically significant reduction in the heart rate during meditation compared to the control period. During both types of sessions, there was a comparable increase in the cutaneous peripheral vascular resistance. This was interpreted as a sign of increased mental alertness even while being physiologically relaxed.[11] Subsequently, a comparison study was done to see the physiological effects which reported that when repetition of Om was compared with the repetition of One in 12 meditators, there was a difference in the autonomic and respiratory responses. Both types of sessions resulted in a decrease in the heart and breath rates, but the repetition of Om alone reduced the skin resistance, suggesting a subtle change in the mental state, related to the significance of the syllable.
Yoga mantras and prayers have been found beneficial for many physiological and psychological functions of the body. A study was conducted to test whether rhythmic formulae, namely, recitation of the rosary and yoga mantras can synchronize and reinforce inherent cardiovascular rhythms and modify baroflex sensitivity. There were 23 healthy volunteers. It was observed that during both prayers and mantras, there was an increase in the synchronicity of cardiovascular rhythms when they were recited six times a minute. There was also an increase in baroflex sensitivity. These findings suggested that the recitation of the rosary and certain yoga mantras, at specific frequencies, induce favorable psychological and physiological effects.
In summary it was observed that there is cognitive involvement and a combination of mental alertness with physiological rest during the practice of Om meditation. Also, various mantras and prayers have been found to be useful in inducing a state of psychological and physiological well-being.


[h=2]STUDIES ON EVOKED POTENTIALS IN EXPERIENCED MEDITATORS[/h]In an early study, middle latency auditory evoked potentials (0-100 ms range) were examined in seven proficient subjects before and during the practice of Om meditation.[14] Such a study helped in understanding how neural processing at various levels could change differently during a meditation practice in which thoughts are focused on a word or phrase without a conscious effort to do so (i.e., meditation on the syllable Om). Similar records were also obtained in seven age-matched “naive” subjects before and during a control period which involved sitting with eyes closed, and with no special instructions for focusing their thoughts. However, there was a small but consistent reduction in the peak latency of the Nb wave (the maximum negativity occurring between 35 and 65 ms). This reduction was observed consistently during three repeat sessions of each subject, while the “naive” subjects did not show this change. These results suggest that during meditation, neural processing at the middle latency auditory evoked potentials level does change and the intersubject variability of middle latency auditory evoked potentials precludes using them as the method of choice for assessing the effects of meditation. Hence middle latency auditory evoked potentials demonstrate small, yet significant changes in the neural activity during meditations.
A subsequent study assessed the effects of OM meditation on middle latency auditory evoked potentials. The experienced meditators showed a significant increase in the peak amplitude of the Na wave (the maximum negative peak between 14 and 18 ms) during the meditation with a significant decrease in the Na wave peak amplitude during the control session . Hence during mental repetition of a meaningful syllable (Om) and of a neutral syllable (One), neural changes occurred at the same level (possibly diencephalic) though in opposite directions. To detail this, a significant increase in the peak amplitude of the Na wave occurred during mental chanting of Om compared to a significant decrease in the Na wave peak amplitude during a control period of mental chanting of a neutral syllable One. It is recognized that an increase in amplitude is correlated with an increase in the number of neurons recruited, whereas a decrease in amplitude has the reverse connotations.

Experienced meditattors versus non-meditators:Importance of motivation. (Typical example of AEP-MLRs during meditation in an experienced subject (left,12 years experience) and a novice (right, 10 days experience). Telles et al. 1994, Internal J. Neurosci.) ...


Studies conducted by Telles and Desiraju and Telles et al. reported changes in peak latencies of middle latency auditory evoked potential components which reflect changes at subcortical and primary auditory cortex levels. These were suggestive of a decrease in sensory transmission time at these neural levels during the practice of meditation on Om.
[h=3]Summary[/h]Scientific studies on Om suggest that the mental repetition of Om results in a physiological state at one time characterized by reduced physiological alertness, increased sensitivity as well as synchronicity, as well as changes at specific levels along the auditory pathway suggestive of increased sensitivity to sensory transmission


[h=2]CONCLUSION[/h]The utterance of Om consisting of the three letters A, U, and M covers the whole process of articulation. This sound represents the primal vibration from which all other sounds and creation emerge. It is considered that one who attains Om, merges with the Absolute. Scientific studies on Om suggest that the mental repetition of Om results in physiological alertness, increased sensitivity as well as synchronicity of certain biorhythms, and an increased sensitivity to sensory transmission.
 
Shri HRHK sir,

I do not know if we can always say that "an unknown thing cannot be negated". Are there not instances to the contrary in science? I am not sure but just wanting to know. Secondly, if a thing is "known", how then can it be negated (i.e., how can we say or prove that such a 'known' thing just does not exist?)

The root problem here in this thread is that it (the OP) tries to establish the existence of a God outside of Man (or living beings) whereas Buddhism, Jainism, Advaita etc., propose that there is no such separate God. The Theistic Religions depend crucially on such a proposition (i.e., an outside God whose authorized agents are the priesthood, temples and their priests, etc., not to speak of swamijis and gurus including some Godmen and God-women).

Atheists today mostly fail to be convinced by this latter "outside God". No attempt seems to have been made to find out their reactions to the real advaita.

All

'Advita' cannot be lumped as yet another philosophy for it is not a philosophy or theory or thought or idea.
What is it then? Hope the curiosity may want reader to seek knowledge from a qualified teacher :)

The teaching of Advita does not negate (and includes) what is commonly termed as Dwita practice along with traditions of Swamijis etc. Again one can either dismiss this as contradiction and move on or think about this in order to learn from a proper teacher.

Who is a proper teacher? One that is not asking you to accept anything on the basis of faith (Shraddha is different) and emphasizes enormous practice and effort to learn.

Any one caught in binary logic (there has been many posts related to this term in this thread itself) will not appreciate what I have written here :). After even minimal understanding of what Advita is, it will be clear to a student that he/she is not theist or atheist or agnostics or whatever else term there is out there.

=======

Sri Sangom Sir - Hope you keep writing more and often :) It makes people think indeed...

Regards
 
If u became conscious of me, u will pass over all the obstacles of conditional life by my grace. If however u do not work in such consciousness but act through false ego, not hearing me, you will be lost......... Lord Krishna
 
Dear Brahin,

I am not able to see any image.It comes to my email as image posted but I can't see anything.
I don't know may be it's only me who can not see it or everyone else too can not see it.
. Dear Renu even i also cant see anything.....LOL . I will try to post in again later.
 
. Dear Renu even i also cant see anything.....LOL . I will try to post in again later.


Dear Brahin,

You know this is God Exists thread.
So in a way the images are like God....we can not see the images but that does not mean the image does not exist.
 
Taken from USBrahmins yahoo groups

HOW TO RESUSCITATE SANATANA DHARMA.


Brahmins are supposed to be custodians of Sanatana Dharma.
From times immemorial, it is they who have either guided or misguided the people on this.
Even now, people hold them responsible for whatever bad has been happening in the community.
Hinduism is facing problems from many directions.
The very basics of the religion are being questioned and several of the followers are being weaned away from the fold. Youngsters question the various malpractices and there has been no convincing answers.
If this trend continues for some more years, the whole country may not continue even with the present status.
Whatever bad things are happening in Kashmir could repeat every where else also.

Under these circumstances, if we go on trying to justify all those practices which have been universally condemned, do you think we are serving the religion in any way?
Is it not the responsibility of the leaders of public opinion (the Brahmins) to admit mistakes and try to correct the situation?

The secret of the survival instinct of Hinduism is the scientific spirit exhibited throughout history. Whenever there was an upheaval, it has responded vigorously, intelligently and prudently. It is this vitality that gave birth to the various reform movements.

REFORM MOVEMENTS:-


The Upanishadic sages were the first reformers.

When the Rigvedic religion deteriorated to a maze of sacrifices, the sages rejected them and advised meditation and knowledge of the Atman.

Lord Krishna was the second reformer.

He brought out a balance and harmony among the Jnaana, Bhakti and Karma disciplines. His declaration of the nishkaama karma concept was his greatest contribution.

The third in this line was by Mahaaveera and Buddha.

They substituted dry logic with simple moral and ethical principles in order to achieve peace and joy here and now. However, these were misunderstood and it resulted in the desertion of vedic religion.

Shankara took birth at this stage to resuscitate and reestablish sanatana dharma.


Next stage was a series of invation by outside invadors.

There was a lot of change because of this in the social and religious fields.
In this critical period, several spiritual leaders came up and protected our religion by bringing in several new concepts like bhakti movement etc.,

This is the fifth reform movement.

With the advent of the British, there was a planned import of the cultural and religious ideas from the west.


Then, the sixth reform movement became necessary.
Raja Ram mohan Roy, Swami Dayanand Saraswati, Mahadev Goind Ranade, Ramakrishna Paramahamsa, Swami Vivekananda were some of the important leaders.
So, Sanatana Dharma regained balance.
This effort continued under Ramana Maharshi, Aurobindo and a few institutions like Ramakrishna Mission, Chinmaya Mission, Divine Life society etc.

THE PRESENT PROBLEM

During the recent past, Hindu society has not been capable of raising to the required levels.
Caste animosities including the practice of untouchability are rampant.

The rise of Indian Nationalism is not upto the mark.
Infatuation with the glamour of western nations has resulted in aping their customs and manners at the cost of old and time tested values.

Family bonds are getting loosened.
There is damage to the psyche of children and the aged are being neglected.
There has been an aggressive posture by Semetic religions.

Proselytisation is uprooting the cultural and national moorings.
Hindu society has become a soft target for aggressive propagatorsof these religions.

There is an urgent need to provide a new look to the Hindu society.

Hindus have to be HINDUISED.

It is also necessary to remove the irrelevent aberrations. It is in this context that I was mentioning about removal of weeds in our beliefs. Some of them have already been removed by our ancestors and some more are still there. The people who can think have to consider these.


WHAT IS DHARMA ?

I had tried sometime back to provide the various definitions for the word Dharma.
The word is used in various senses down the ages and the meaning and scope have enlarged.

dhaaraNaat dharmam ityaahuh dharmO dhaarayatE prajaah
(it is dharma that upholds people).
Religious rites, ceremonies and observances , principles of conduct, privileges, duties and obligations of a man, even rules of law, customs and manners of society etc., can be included in the term dharma.

Mahaanaaraayana Upanishat says, dharmO vishvasya jagatah pratishtaa
(dharma is thefoundation on which the entire universe stands).
Dharma here means righteous behaviour based on truth and capable of bringing good to the whole creation.

DHARMA IN VEDAS/ UPANISHATS.
It is said that the term dharma occurs in Rigveda 56 times. Here, it has been used as duty or action which helps to sustain the world ( jagaddhaaraka karma).

In our journey towards perfection, while passing through several stages of spiritual development, in each stage, there will be certain duties and code of conduct. ChandOgya says,
“ trayO dharmaskandaa yajnOdhyayanaam daanamiti prathamaah ( performance of sacrifices, study of scriptures and giving gifts-the first).

The taittareeya Upanishad clearly uses the word to mean “obligatory works” (dharmam chara).

DHARMA IN THE EPICS

raamO vigrahavaan dharmaha (Rama is dharma personified).
To speak the truth and to keep up promises is the key note of dharma in the Ramayana.
He had set up new norms of dharma by accepting the hospitality of Guha and Shabari, by refusing to have more than one wife, by forcing Vibheeshana to perform the last rites of Ravana etc.,

The Mahabharatha gave the definition for dharma as “dhaaraNaat dharmamityaahuh.
Virtues like satya, and ahimsaa are extolled. The stories of Dharmavyaadha, Tulaadhaara etc., eulagise the performance of duties. It is here that worldly life and pursuits were given a decent place in the scheme of life.
The concept of “aapat dharma” was introduced here wherein relaxation of the well known moral standards in times of distress was allowed. THIS SHOWS THE ROBUST COMMON SENSE OF THE AUTHOR!!

DHARMA IN SMRITIS AND DHARMASHAASTRAAS.

Detailed instructions about the way of life helping us to be in tune with dharma are given in the smritis. These have a sociological bias.
Yaajnavalkya smriti interestingly gives an interesting instruction.
“srutih smritih sadaachaarah svasya cha priyamaatmaanaha smyaksankalpajaha kaamO dharmamoolam idam smritam”
(Vedas, smritis, usages of good men what is agreeable to oneself and desire born of deliberation – are recognized as source of dharma).
The concept of dharma has undergone an evolution over the years always keeping the core meaning.

DHARMA IS NOT A STAGNANT CONCEPT.

One may observe that the social laws, customs and manners have been constantly changed depending on the needs of the times.

Manu goes to the extent of saying that when a dharma is hated or disliked by people it must be given up. (Manu 4.176.)

We may see that over the years, the rules and regulations have changed to suit the tastes and needs of the people keeping the central spiritual principles in tact. Criticism of vedic ritualism in the upanishats, changes in the anulOma marriages and foods, kalivarjya principles (like animal sacrifice etc.) indicate that Hindu society was always dynamic and not stagnant. The sages were endowed with a lot of common sense.

Thus, we see that dharma has always been dynamic and a real force to reckon with in our national life. If this fact is kept in mind all could live in peace and happiness. Then, the vyasa’s saying, “DharmO rakshati rakshitah” would be true.

It is true that certain practices which initially came with a purpose might have lost all meaning during the modern times when conditions have changed. My point is that whatever is found to be unreasonable beyond doubt, have to be removed.


My request is to be able to view the religion apart from the mythological, ritualistic and sociological forms in which Hinduism is embedded.
Vedanta has to be interpreted as a religious philosophy independent of the caste system or mythology or rites and ceremonies. What really matters is the the philosophy based on spiritual experience and not the particular social arrangements or the beliefs in particular deities. The soul of a religion is different from its body. While the soul is imperishable, the body is perishable. The various myths, rites etc., are parts of the body.
Please consider the following with a calm mind.



The social reform movement started with Raja Ram Mohan Roy's agitation against Sati.
Today, Sati has become an incredible thing of the past.
Child marriages and polygamy have become illegal.
Widow marriages have been made possible.
There is provision for divorces.
Foreign travel has become very common.
There is no ban for inter caste dining.
Caste system has become less rigid.
The demon of untouchability is almost dead.
Women have become educated and are occupying highest offices.

The list can go on.
That shows that the ice has been broken in all directions and further progress is necessary. We cannot go back to the evil customs and harmful restrictions of the age of decadence.

There is a dire need to adjust the teachings of Hinduism to the scientific thought and the political and social philosophies.
The contemporary scientific knowledge which in their time they interpreted to arrive at the various darshanas are now largely obsolete. Knowledge of the world has increased tremendously, society has grown infinitely more complex and the ideas of the rights and duties of men have undergone a thorough change.


So, in the twenty first century, it is necessary to reinterpret the religion in terms of our new knowledge. In a way, a beginning was made by Dr. Radhakrishnan in his book, THE REIGN OF RELIGION AND AN IDEALISTIC VIEW OF LIFE. Herein, he has reviewed all the contemporary scientific and philosophical systems of the west in the light of Vedantic idealism and interpreted that in relation to developments.


Then, we could see that the Upanishadic philosophy comes home with a new meaning and fresh application to our own social problems.

It is also necessary to bring a feeling that the whole Hindu society in all the states of India is one community with common temporal and spiritual interests. This was perhaps seen for the first time when Vivekananda came back from Chicago when the whole society rose as one man to honour the great patriot- monk.


Unity is indeed the crying need of the hour. Lack of unity among Hindus has been the cause of all the misfortunes from times immemorial.

THE BANE OF HINDU SOCIETY

Let me now take one problem first.
If a christian missionary were to ask a Hindu whether he believed in one God or many Gods, whether he believed in fate or free will, in existence of a heaven and hell, he cannot answer. If he goes to a family priest for clearing his doubts, the priest does not know anything beyond the round of ritual and mechanical conducts.


Priests in general should be centres of light and learning on religious matters.
So, there is a need for devising suitable schemes of religious education for the youth and proper training for the priests.

The present practice of teaching obscurantist and bigoted type of religion(by some others) is fraught with great danger.

A qualified priest should be a man of general culture and should be able to explain the significance of the ritual he conducts and point out its vital connection with the philosophy of Hinduism. Temples should also become places of religious instruction. Bigoted, caste ridden, narrow minded pundits cannot provide proper instructions.

The English clergy attracts some of the most brilliant men to enter the church and become leaders of religious thoughts. This should be followed by offering good remuneration to the priests. It is only when the highly educated and properly qualified men join the priestly orders that the various cobwebs of superstition could be removed and a contact would be established between the philosophy and rituals.


It is necessary to realise that rituals and learning are only aids to religion. The essence of religion is in the constant awareness of the presence of God and of loving fellowship with Him. There cannot be religious man without being Moral. Strength of character is more important that religiosity.

The basic rite of the vedic religion was Yajna(sacrifice). It became pooja (worship) where God is represented by an icon sanctified by special rites. Whereas temples played no part in vedic religion, the country has become a land of temples now.


The animal sacrifices of the vedic period gradually disappeared. It should be remembered that there was a practice of human sacrifice also in the middle ages. The tantric, shaaktic followers had various other practices. Some of the Tantric rites had broken all taboos of Hinduism. Brahmins also followed some of these practices especially in eastern India.

In its long history reaching back to unrecorded history, Sanatana dharma has had its share of sects and doctrines, of reformations and revivals. But the essential part of the core is unchanged.


This core can be summarised as follows:
1. God exists.
2.He can be realised.
3. The supreme goal of human existence is this realisation.
4.There are different ways to achieve this.


There are several beliefs amongst us which have scientific reasons. At the same time there are several others which have none and are to be considered as superstitions. These require to be removed too if we have to satisfy the youngsters who are also science and logic oriented. If someone says that we have to maintain every thing that is old, it does not impress the thinking mind.

Shivashankararao


 
Taken from USBrahmins yahoo groups

HOW TO RESUSCITATE SANATANA DHARMA.


Brahmins are supposed to be custodians of Sanatana Dharma.
From times immemorial, it is they who have either guided or misguided the people on this.
Even now, people hold them responsible for whatever bad has been happening in the community.
Hinduism is facing problems from many directions.
The very basics of the religion are being questioned and several of the followers are being weaned away from the fold. Youngsters question the various malpractices and there has been no convincing answers.
If this trend continues for some more years, the whole country may not continue even with the present status.
Whatever bad things are happening in Kashmir could repeat every where else also.

Under these circumstances, if we go on trying to justify all those practices which have been universally condemned, do you think we are serving the religion in any way?
Is it not the responsibility of the leaders of public opinion (the Brahmins) to admit mistakes and try to correct the situation?

The secret of the survival instinct of Hinduism is the scientific spirit exhibited throughout history. Whenever there was an upheaval, it has responded vigorously, intelligently and prudently. It is this vitality that gave birth to the various reform movements.

REFORM MOVEMENTS:-


The Upanishadic sages were the first reformers.

When the Rigvedic religion deteriorated to a maze of sacrifices, the sages rejected them and advised meditation and knowledge of the Atman.

Lord Krishna was the second reformer.

He brought out a balance and harmony among the Jnaana, Bhakti and Karma disciplines. His declaration of the nishkaama karma concept was his greatest contribution.

The third in this line was by Mahaaveera and Buddha.

They substituted dry logic with simple moral and ethical principles in order to achieve peace and joy here and now. However, these were misunderstood and it resulted in the desertion of vedic religion.

Shankara took birth at this stage to resuscitate and reestablish sanatana dharma.


Next stage was a series of invation by outside invadors.

There was a lot of change because of this in the social and religious fields.
In this critical period, several spiritual leaders came up and protected our religion by bringing in several new concepts like bhakti movement etc.,

This is the fifth reform movement.

With the advent of the British, there was a planned import of the cultural and religious ideas from the west.


Then, the sixth reform movement became necessary.
Raja Ram mohan Roy, Swami Dayanand Saraswati, Mahadev Goind Ranade, Ramakrishna Paramahamsa, Swami Vivekananda were some of the important leaders.
So, Sanatana Dharma regained balance.
This effort continued under Ramana Maharshi, Aurobindo and a few institutions like Ramakrishna Mission, Chinmaya Mission, Divine Life society etc.

THE PRESENT PROBLEM

During the recent past, Hindu society has not been capable of raising to the required levels.
Caste animosities including the practice of untouchability are rampant.

The rise of Indian Nationalism is not upto the mark.
Infatuation with the glamour of western nations has resulted in aping their customs and manners at the cost of old and time tested values.

Family bonds are getting loosened.
There is damage to the psyche of children and the aged are being neglected.
There has been an aggressive posture by Semetic religions.

Proselytisation is uprooting the cultural and national moorings.
Hindu society has become a soft target for aggressive propagatorsof these religions.

There is an urgent need to provide a new look to the Hindu society.

Hindus have to be HINDUISED.

It is also necessary to remove the irrelevent aberrations. It is in this context that I was mentioning about removal of weeds in our beliefs. Some of them have already been removed by our ancestors and some more are still there. The people who can think have to consider these.


WHAT IS DHARMA ?

I had tried sometime back to provide the various definitions for the word Dharma.
The word is used in various senses down the ages and the meaning and scope have enlarged.

dhaaraNaat dharmam ityaahuh dharmO dhaarayatE prajaah
(it is dharma that upholds people).
Religious rites, ceremonies and observances , principles of conduct, privileges, duties and obligations of a man, even rules of law, customs and manners of society etc., can be included in the term dharma.

Mahaanaaraayana Upanishat says, dharmO vishvasya jagatah pratishtaa
(dharma is thefoundation on which the entire universe stands).
Dharma here means righteous behaviour based on truth and capable of bringing good to the whole creation.

DHARMA IN VEDAS/ UPANISHATS.
It is said that the term dharma occurs in Rigveda 56 times. Here, it has been used as duty or action which helps to sustain the world ( jagaddhaaraka karma).

In our journey towards perfection, while passing through several stages of spiritual development, in each stage, there will be certain duties and code of conduct. ChandOgya says,
“ trayO dharmaskandaa yajnOdhyayanaam daanamiti prathamaah ( performance of sacrifices, study of scriptures and giving gifts-the first).

The taittareeya Upanishad clearly uses the word to mean “obligatory works” (dharmam chara).

DHARMA IN THE EPICS

raamO vigrahavaan dharmaha (Rama is dharma personified).
To speak the truth and to keep up promises is the key note of dharma in the Ramayana.
He had set up new norms of dharma by accepting the hospitality of Guha and Shabari, by refusing to have more than one wife, by forcing Vibheeshana to perform the last rites of Ravana etc.,

The Mahabharatha gave the definition for dharma as “dhaaraNaat dharmamityaahuh.
Virtues like satya, and ahimsaa are extolled. The stories of Dharmavyaadha, Tulaadhaara etc., eulagise the performance of duties. It is here that worldly life and pursuits were given a decent place in the scheme of life.
The concept of “aapat dharma” was introduced here wherein relaxation of the well known moral standards in times of distress was allowed. THIS SHOWS THE ROBUST COMMON SENSE OF THE AUTHOR!!

DHARMA IN SMRITIS AND DHARMASHAASTRAAS.

Detailed instructions about the way of life helping us to be in tune with dharma are given in the smritis. These have a sociological bias.
Yaajnavalkya smriti interestingly gives an interesting instruction.
“srutih smritih sadaachaarah svasya cha priyamaatmaanaha smyaksankalpajaha kaamO dharmamoolam idam smritam”
(Vedas, smritis, usages of good men what is agreeable to oneself and desire born of deliberation – are recognized as source of dharma).
The concept of dharma has undergone an evolution over the years always keeping the core meaning.

DHARMA IS NOT A STAGNANT CONCEPT.

One may observe that the social laws, customs and manners have been constantly changed depending on the needs of the times.

Manu goes to the extent of saying that when a dharma is hated or disliked by people it must be given up. (Manu 4.176.)

We may see that over the years, the rules and regulations have changed to suit the tastes and needs of the people keeping the central spiritual principles in tact. Criticism of vedic ritualism in the upanishats, changes in the anulOma marriages and foods, kalivarjya principles (like animal sacrifice etc.) indicate that Hindu society was always dynamic and not stagnant. The sages were endowed with a lot of common sense.

Thus, we see that dharma has always been dynamic and a real force to reckon with in our national life. If this fact is kept in mind all could live in peace and happiness. Then, the vyasa’s saying, “DharmO rakshati rakshitah” would be true.

It is true that certain practices which initially came with a purpose might have lost all meaning during the modern times when conditions have changed. My point is that whatever is found to be unreasonable beyond doubt, have to be removed.


My request is to be able to view the religion apart from the mythological, ritualistic and sociological forms in which Hinduism is embedded.
Vedanta has to be interpreted as a religious philosophy independent of the caste system or mythology or rites and ceremonies. What really matters is the the philosophy based on spiritual experience and not the particular social arrangements or the beliefs in particular deities. The soul of a religion is different from its body. While the soul is imperishable, the body is perishable. The various myths, rites etc., are parts of the body.
Please consider the following with a calm mind.



The social reform movement started with Raja Ram Mohan Roy's agitation against Sati.
Today, Sati has become an incredible thing of the past.
Child marriages and polygamy have become illegal.
Widow marriages have been made possible.
There is provision for divorces.
Foreign travel has become very common.
There is no ban for inter caste dining.
Caste system has become less rigid.
The demon of untouchability is almost dead.
Women have become educated and are occupying highest offices.

The list can go on.
That shows that the ice has been broken in all directions and further progress is necessary. We cannot go back to the evil customs and harmful restrictions of the age of decadence.

There is a dire need to adjust the teachings of Hinduism to the scientific thought and the political and social philosophies.
The contemporary scientific knowledge which in their time they interpreted to arrive at the various darshanas are now largely obsolete. Knowledge of the world has increased tremendously, society has grown infinitely more complex and the ideas of the rights and duties of men have undergone a thorough change.


So, in the twenty first century, it is necessary to reinterpret the religion in terms of our new knowledge. In a way, a beginning was made by Dr. Radhakrishnan in his book, THE REIGN OF RELIGION AND AN IDEALISTIC VIEW OF LIFE. Herein, he has reviewed all the contemporary scientific and philosophical systems of the west in the light of Vedantic idealism and interpreted that in relation to developments.


Then, we could see that the Upanishadic philosophy comes home with a new meaning and fresh application to our own social problems.

It is also necessary to bring a feeling that the whole Hindu society in all the states of India is one community with common temporal and spiritual interests. This was perhaps seen for the first time when Vivekananda came back from Chicago when the whole society rose as one man to honour the great patriot- monk.


Unity is indeed the crying need of the hour. Lack of unity among Hindus has been the cause of all the misfortunes from times immemorial.

THE BANE OF HINDU SOCIETY

Let me now take one problem first.
If a christian missionary were to ask a Hindu whether he believed in one God or many Gods, whether he believed in fate or free will, in existence of a heaven and hell, he cannot answer. If he goes to a family priest for clearing his doubts, the priest does not know anything beyond the round of ritual and mechanical conducts.


Priests in general should be centres of light and learning on religious matters.
So, there is a need for devising suitable schemes of religious education for the youth and proper training for the priests.

The present practice of teaching obscurantist and bigoted type of religion(by some others) is fraught with great danger.

A qualified priest should be a man of general culture and should be able to explain the significance of the ritual he conducts and point out its vital connection with the philosophy of Hinduism. Temples should also become places of religious instruction. Bigoted, caste ridden, narrow minded pundits cannot provide proper instructions.

The English clergy attracts some of the most brilliant men to enter the church and become leaders of religious thoughts. This should be followed by offering good remuneration to the priests. It is only when the highly educated and properly qualified men join the priestly orders that the various cobwebs of superstition could be removed and a contact would be established between the philosophy and rituals.


It is necessary to realise that rituals and learning are only aids to religion. The essence of religion is in the constant awareness of the presence of God and of loving fellowship with Him. There cannot be religious man without being Moral. Strength of character is more important that religiosity.

The basic rite of the vedic religion was Yajna(sacrifice). It became pooja (worship) where God is represented by an icon sanctified by special rites. Whereas temples played no part in vedic religion, the country has become a land of temples now.


The animal sacrifices of the vedic period gradually disappeared. It should be remembered that there was a practice of human sacrifice also in the middle ages. The tantric, shaaktic followers had various other practices. Some of the Tantric rites had broken all taboos of Hinduism. Brahmins also followed some of these practices especially in eastern India.

In its long history reaching back to unrecorded history, Sanatana dharma has had its share of sects and doctrines, of reformations and revivals. But the essential part of the core is unchanged.


This core can be summarised as follows:
1. God exists.
2.He can be realised.
3. The supreme goal of human existence is this realisation.
4.There are different ways to achieve this.


There are several beliefs amongst us which have scientific reasons. At the same time there are several others which have none and are to be considered as superstitions. These require to be removed too if we have to satisfy the youngsters who are also science and logic oriented. If someone says that we have to maintain every thing that is old, it does not impress the thinking mind.

Shivashankararao

Dear Renu i totally agree with u still lot of reforms r needed to be done.
 

In its long history reaching back to unrecorded history, Sanatana dharma has had its share of sects and doctrines, of reformations and revivals. But the essential part of the core is unchanged.

This core can be summarised as follows:
1. God exists.
2.He can be realised.
3. The supreme goal of human existence is this realisation.
4.There are different ways to achieve this.


There are several beliefs amongst us which have scientific reasons. At the same time there are several others which have none and are to be considered as superstitions. These require to be removed too if we have to satisfy the youngsters who are also science and logic oriented. If someone says that we have to maintain every thing that is old, it does not impress the thinking mind.

Shivashankararao

I did like this post.
But for some of us time stands still in 14th century.
They may not agree with the 4 criteria chosen by the author.
 
The best way to find the answer to this question is in the following two methods.

1) Stand in front of the mirror and seeing the image in the mirror, ask the image " DO YOU EXIST ? "

That image would say " FOOL, YOU ARE SEEING ME AND ASKING ME IF I EXIST "

But as the saying at the company HP goes, " A FOOL WITH A TOOL, IS STILL A FOOL "

So, there are many in this world, who experience divine grace and yet question in self-doubt whether they are safe and whether the divine grace they experienced, was divine or man-made.


2) If you are in Chennai, Hold a Map of the World and point at Bangalore and say " Bangalore does not exist "

Even if there is a 3 year kid next to you, she will run away from you.

Just Because you are not in Bangalore, it does not mean Bangalore does not exist.

Similarly, just because the Atheist says so, God does not cease to exist.

In the words of my Great-Grand-Father ( Maternal Side .. Mother's Thatha )

" nambinavanukku Nataraja nambaadavanukku yamaraja "
 
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