For the consummation of human evolution, and the realisation by
man of his highest goal, religion and spiritual discipline are
very essential. Religion is the link between the individual and
the Universe, between Jeeva and Deva. If that does not exist life
becomes chaos. A cow caught on a hill, wanting to go to the hill
opposite, but confronted with a flooded river in between, needs a
bridge between the two. That is what religion is. Between the hill
of individual life and the region of the Universal, there is the
flooded river of Nature, with all its confusions and complexities.
It is difficult to discover where it comes from, how it
accumulates all that uproar and where it ultimately ends. But
fortunately, we have in every human community bridge-builders, who
help people to cross.
We may have more than one bridge, but the purpose of each is
the same. The bridge built by the sages and seers of India is
known as the Sanathana Dharma bridge. It is called so because it
is an eternal, everlasting bridge based on the ageless foundation
of the Vedas, and can be reliably used by all, in all countries at
all times. That is why it is sometimes called the Vedic bridge and
the Vedic path, also as the Aryan Path. All attempts to trace
those who have laid this path have failed. This is the reason why
they have given up the search in despair characterising the path
as 'akartha' or undesigned. They assured themselves that the Vedas
or in other words the Lord himself has been the designer.
All religions and spiritual Paths laid through the ages are
indeed sacred; for, they have all been designed by Messengers of
the Lord, chosen because they are the foremost of men. Buddha,
Jesus Christ, Zoroaster, Mohammed - names such as these are known
worldwide. Their doctrines, ideals, and thoughts, have all become
so valid for their followers that their names have been identified
with their religions.
Since the ideal religion at that time was believed to be the
Message from God and since that Message was communicated and
spread by Jesus Christ his name was given to it. So also the
Buddhist religion was named after Buddha since it was intuited and
spread through him as the Divine instrument. Mohammed who heard
the Message of God laid down doctrines and disciplines and those
who follow them are said to belong to Mohammedanism. Therefore it
is not wrong to say that all these religions are products of the
foremost among men and the most ideal Messengers of Lord.
Divine Intelligence is universal and all-comprehensive. Human
intelligence is confined within narrow limits. Its range is very
poor. The scriptures deal with only one goal but they indicate
different paths to reach it. Each path could be a definite
religion and its doctrines and disciplines considered different
from the rest. So the statement that Rama, Christ, Zoroaster,
Budha, Mohammed, and others are one, is not valid.
In the Christian religion, it is stated that individual beings
were created as they are. It is said that Allah did the same. Even
Zoroastrian and Buddhist religions describe creation more or less
on the same lines. But, Vedic religion has a different version.
The individual is as eternal as God. He is a spark of God. If
there are no Jeevis (beings) there is no Deva (God). This is
specially emphasized in the Vedas. Followers of other religions
are, in recent times, recognising this truth. The present life of
each is only an interval between the previous and the future
lives. It is but a step towards the next. This is indicated in the
Vedas. The Vedas instruct about the relationship between the
previous and future births. No other religion however, has
revealed so much about previous and future births.
Another point: Among the four objectives of life Dharma, Artha,
Kama and Moksha, various religions describe the stage of Moksha or
liberation in various ways; each one lays down some doctrine and
insists upon faith in that doctrine. And therefore there is no
agreement or identity between the experiences they describe. The
Hindu description of the experience can however be gained by
followers of all religions. There may be agreement in the details
of the descriptions in various religions. But the total experience
is not described in the same manner. The reason is: Hindu religion
which has come down from the timeless past is really supreme.
Other faiths are only based on some of the doctrines of Hinduism
selected by them and developed in accordance with the traditions
and culture of their own region. Therefore Truths inherent in the
Hindu faith often appear in those other faiths. Hinduism and Hindu
culture have been flowing as one continuous stream.
In the Hindu religion rituals and ceremonies have been laid
down to be observed from sunrise to nightfall without any
intermission. Many of them are elaborate yajnas, yagas, and
sacrificial offering to Divine Powers. Not being content with
rituals and dedicatory ceremonies appropriate to the baby growing
in the womb until death and the subsequent attainment by the
person of higher worlds, elaborate disciplines have been laid
down. No other religion has so many and so elaborate rules of
living. Therefore, it will not be correct to declare that all
religions are the same. They might have adopted a few or many of
these from Hinduism since Hinduism has from the beginning laid
emphasis on them.
In order to carry out this heavy schedule of Karma or ritual,
man must have Bhakti, Jnana and Yoga - Faith, Understanding and
Self-control. Dharma is the tap root of the great tree, religion.
It is the eternal source of its strength. It is fed by waters of
Bhakti; the leaves and flowers are renunciation and other virtues,
and the fruit is Jnana.
In these stages of growth, if there is any interruption or
deficiency, that is to say even if any regulation is missed the
fruit of wisdom or Jnana which the tree yields will be affected
adversely.
Such strict plans for spiritual progress can be found only in
Hinduism and not in any other faith. For Hinduism is the nectar
churned and prepared by the ancient rishis out of their own
genuine experience. It is not put together from things available
in books.
It is not proper for anyone to adopt whichever faith or code
that please him most. For they believe that life is a matter of
just three days, and so they need morality and self-control. Life
is a long journey through time, and religion confers peace for the
present and encouragement for the future. We must believe that we
are at present undergoing the consequences of our own activities
in the past.
It is a great source of peace that people can be content with
their present conditions because they know they themselves were
the cause and know that if one does good and meritorious deeds
now, it is possible to build a happy future. This is great
encouragement. It is only when life is run on these two lines that
morality and self-control can have a place in life. The power to
adhere to these two ideals consists in the encouragement and the
enthusiasm given by religion.
We cannot determine the origin of religion or its end. So also
it is difficult to declare the origin and the end of the
individual or the Jeeva. According to Hinduism a Jeevi is
timeless, the present life is but the latest of the series brought
about by its own thoughts and acts. The Jeevi has not come now, as
a result of either the anger or the grace of God. They are not the
cause of this present existence. This is the declaration made by
the Sanathana Dharma.
Religion cannot be, at any time, a mere personal affair. It may
be possible to assert so, since each one's faith is rooted in
himself and since each one expresses that faith in his own
behaviour and actions. But how far is that statement valid? It is
not valid to assert that there is no God or religion or Varna
(caste), as many intelligent people do to their own satisfaction.
We find a large number of people proclaiming the non-existence of
God and declaring that the directives to guide and sublimate one's
activities laid down in all religions are superstitions. These
persons are not ignoramuses. They are not without education. When
such individuals characterise spiritual beliefs and practices as
superstition, what importance can we attach to their statements!
If they entertain such convictions in hearts, society need not
complain, for it suffers no harm. But, they do not stay quiet. For
example, intoxicating drinks like toddy, brandy, etc., are
indulged in by others. Can this be dealt with as if it is a
personal affair? Do others feel happy over it? However
emphatically the matter is declared 'personal', this evil habit
does affect society subtly and openly in various ways. It
demonstrates its nefarious effects, in spite of everything. When
ordinary persons indulge in such harmful habits, the danger is not
so considerable. But when elders who have won a name in society do
so, the common man too follows the evil path.
The works of Vyasa and Valmiki are very ancient. Such writings
of past ages are aptly called Puranas. But, though centuries have
flown by since they were born, age is powerless to affect them.
Had it been otherwise, they would not be loved and demanded even
today by people residing all over the land from the Himalayas to
Sethu. The texts are so young and fresh; they are unaffected by
the passage of time. Whoever desires Ananda at whatever place,
whenever he needs, can get himself immersed in it.
The Manu Dharma Sastra is unique; we have no text to compare
with it in any country throughout history. Can anyone create a
book of the same type at any time? The doctrines of the Hindu
faith and the Sastras which enshrine them do not offer homage to
material sciences. These do, of course progress from day to day
but the theories honoured one day are condemned the next day and
new theories are brought up to explain the same phenomenon. How
then can the eternal and ever-valid truths of the spirit honour
the material sciences? The scientists of today call this attitude
'blind faith'; they want it to be discarded. They want every
subjective and objective fact to be examined and put to rigorous
tests. They confuse themselves when they consider this as an
independent path to the discovery of reality. But, it is not
correct. There is no need to dig up and lay bare new doctrines.
Every principle and path is readily available. Understanding is
the only thing we need aspire to.
Western philosophers from Kant to Spencer have, in fact, only
dwelt upon some facets of the Dwaitha, Adwaitha and
Visishtadwaitha schools of thought. Hindus have long ago delved
into these matters and reduced their understandings into doctrines
and principles.