‘DHARMA – Hinduism’
June 2013
Tilak B. Shrestha, Ph.D.
tilakbs@hotmail.com
The understanding and practice of Dharma is fundamental to the inner strength. The inner strength is the prerequisite for the ‘progress’, in any sense of the word. It is a matter of open discussions, not belief.
Dharma is the study of own nature \ inner reflection and the discipline of inner improvement. The Dharmic discipline is about: a. the search for truth (Satya), and b. ways of spiritual growth (Yoga). Spiritual growth is transcending – a. first from own ego, and then b. to the universal reality. Dharma is not religion. Dharma is mainly internal and personal issue. However, it also does express in external social level as – c. issues of social harmony, and d. cultures.
A. Search for truth (Satya): Truth can be realized in intellectual, experiential and existential levels. Let us take an example of water. You may study physical and chemical properties of water, drink it to satiate thirst, and realize that our body is the expression mostly of water. Intellectual understanding is one dimension of understanding. As a chemist we may consider ourselves much ahead of a mule. However, drinking, not understanding the properties of water, will satiate the thirst. As far as satiation is concerned there is no fundamental difference between Einstein and a mule. In another level, we are the product and part of the existence. Most of our body is made of water. Instead of ‘I’ realizing ‘water’, ‘water’ is expressing itself as ‘I.’ Even the consciousness, thoughts and feelings are the creations of the existence. When we (created) try to understand the creator (existence) we are actually going background. The framework of understanding needs changing from that of ‘created’ to ‘creator.’ The deeper answer to the question ‘Who am I?’ comes from the existence. Both the thinking process and the experience are subsets of existence. Thus existence cannot be conceptualized or experienced in the ego level. Any human concept of it is only a reflection. Thus it neither can be directly discussed nor taught. Any speculation is precisely that – speculation. However, one definition of spirituality is the “process” of realizing it. Thus, the inquiry about the truth comes from three centers of our being:
1. Intellectual – through thinking process,
2. Experiential – through direct experience, and
3. Existential – transcending to universal reality.
Truth can be sought as per its intrinsic nature: objective, subjective and revelatory. Objective understanding is independent of individuals. Subjective understanding depends upon individuals, thus differences of opinions can exist together. Both objective and subjective understandings may be clubbed together as empirical. Empirical understanding is within human faculty. There are issues beyond empirical or human faculty, which can be dealt only as beliefs or revelations. Usually such understandings are related with the concept of God and may be called ‘theistic.’ We may note that objective understanding is more rigorous and valid than subjective. However, subjective understanding covers larger areas of human faculty than objective. Similarly, empirical understanding is more rigorous and valid than theistic, but has lesser scope. Subjective issues can be discussed and understood. Revelation is valid only for the prophet. For others it is only a belief. Thus, the inquiry about the truth may be discussed within the framework of the following three paradigms:
1. Scientific – only objective methods,
2. Empirical – objective and subjective methods, within human faculty only, and
3. Theistic – methods include faith and revelations.
B. Ways of spiritual growth (Yoga\Tao\Zen\Discipline\Way): Spiritual growth is transcending – a. first from individual ego, and then b. to the universal reality. The way or practice of ‘Yoga’ begins with developing healthy body and mind, then ethics and internal values. The disciplines of yoga or spiritual journeys ultimately lead to the salvation or liberation. There are many ways of spiritual journey and are broadly grouped into four.
1. Way of love and devotion (Bhakti) 2. Way of selfless duty (Karma)
3. Way of meditation or self-realization (Raj) 4. Way of knowledge (Gnan)
C. Issues of social harmony: The insights, not social or legal rules, towards the social harmony. Justice is the first step toward harmony. The relationships are of two kinds – between individuals within a society, and between different societies. The secular issues like ‘democracy’, ‘socialism’, and ‘human rights’ are also part of it.
D. Cultural mosaic: The world mosaic of human spiritual heritages. It’s evolution in different environmental, historical and philosophical backgrounds. The mutual appreciation between peoples of different spiritual backgrounds and their colorful festivals.
Definitions:
Sanatana: To wonder about ultimate truth and to strive for spiritual progress is a universal phenomenon inherent in humanity. It is not limited by geography, history or culture. Sanatana is such universal principles and ways of spiritual growth, studied and practiced around the world.
Dharma: Dharma is the study of own nature and the discipline of self improvement. It is a set of beliefs and practices towards seeking truth and spirituality. Dharmas are subsets of the ‘Sanatana.’ There are many Dharmas: e.g. Vaishnav, Shaiva, Bauddha, Sikh, Jain, Tantra, Agnosticism \ Atheism (Lokalaya\Charvak) etc. A Dharma differs from another merely by emphases in different methods or by cultural backgrounds. Usually Dharmas have lot in common and their practices overlap. They are like different branches of science (Sanatana) pursuing different techniques and coming from different lineages. Dharmas are not hostile against others. Rather differences are recognized and appreciated – ‘Sarva Dharma sambhava.’ A Dharma may claim to be easy or more rigorous or explains more, but will not condemn others. It is like going to college where each student chooses different but overlapping sets of courses to study. Physicists do not condemn Mathematicians. Matter of fact, you cannot learn Physics without Mathematics. However, it is not about blind acceptance of any doctrines. Each doctrine has to pass the test of – a. the critical examination and b. the time. Dharmas are not rigid. Many masters come along redefine, interpret and innovate Dharmas to address new settings.
Dharma should not be confused with non-Dharmic issues like Varna \ Jati or Rituals or Mythology. Varna is not Jati, though confused as such. Varnas are due to the social evolution as per the human motivations. It is not by lineage. Jatis are natural associations of people by cultural affinity, security in number, job specializations and extended families. Varieties of rituals are mostly cultural expressions. Mythology gives a sense of belonging and ethics. But they are not the Dharmic disciplines.
Practice of Yoga:
Students of ‘yoga’ begin with the practice of the following first set of discipline. These are the basics of physical and mental well being to be practiced by every body. After these basics, the students of different ‘yoga’ will specialize in different, though not exclusive, practices.
- Basic physical exercise (Hatha yoga) for good health.
- Basic ethics:
A. Virtues (Dharma) to uphold are honesty, purity, goodwill, mercy, patience, forbearance, generosity and ascetism.
B. Self control (Yama) from violence (Ahimsa – non-violence) both physical and mental, falsehood, stealing, coveting, lust, anger, greed, infatuation and pride.
C. Proper conduct (Niyama) of cleanliness, contentment, continence, austerity, study and devotion.
D. Behavior\attitude (Byabahar) of respect for parents, teachers and others; cheerfulness, positive thinking and enthusiasm.
- Breathing exercise (Pranayam) for better oxygen input, cool thinking and concentration.
- Meditation (Dhyan):
Part A. Concentration: For longer attention span and critical thinking. Students are encouraged to develop discipline in thinking thoroughly, understand own biases, be objective and view an issue from different perspectives.
Part B. Non-attachment. Relaxation, not concentration: The discipline is for controlling ego related problems like passion, anger, greed, infatuation, pride etc. It leads to freer mind. It is done by isolating such human emotions and making objective analysis. For example, if a person gets a slap then it will invoke anger. The anger can be studied objectively as how the mind is designed or works, by dissociated ‘anger’ from the ‘slap.’ The slap remains a fact. The duration of anger depends upon the emotional fuel created by the ego. Then it will slowly fade away. Now the slap can be studied without encumbered by the anger.
Part C. Transcendental: It is to remain only a witness to the passing thoughts and stay unattached. The thought process is like waves on the sea of consciousness. Consciousness is not thoughts. Going beyond thinking is required to go beyond.
Four Yogas:
These are the spiritual practices to improve self towards divinity \ universal realities \ mokshya \ salvation \ or any other way one may define it. These are merely ways \ disciplines \ Taos. More a person practice, not merely believes, better the person becomes. Such practices do not automatically achieve the goal. It merely moves the practitioner forward. Theist may point that a baby may crawl. But eventually it is the mother who picks the baby up. A mendicant may say, “Mendicant is not realizing the Brahman, but the Brahman expressing itself as the mendicant.’
1. The ‘way of love and devotion (Bhakti)’ will stress on compassion, prayers, singing hymns, dances, rituals, pilgrimage etc. A simple rule of thumb to follow is ‘be good’ and ‘do good.’ The ‘way of love’ component does not require the belief in God. Mere love of all the humanity and the nature suffice. The ‘way of devotion’ component assumes the existence of the divine being. God created the universe including humanity and loves it. The divine being can be approached through love and devotion.
2. The ‘way of selfless duty (Karma)’ will look at the labor as the selfless prayer on to the lord. According to the theory of Karma, like the Newton’s third law, whatever you do will come back to you. We human beings will be acting one act or the other, and consequently we are always bound by the resultant karma. According to the Karma Yoga, when an action is committed by an ego, the karmic reaction is attached to the same ego. However, if you do your duty as if you are merely a conduit of Lord then the karmic reaction will go to Lord, not to you. Thus even when you act, you are not bound by Karmic law and remain free.
3. The ‘way of meditation or self-realization (Raj)’ will practice meditation of the very nature of self. It is about the age-old question, ‘Who am I?’ The ‘resume’ answers deals only with the ego part of it. If we study the self in depth, then like layers of onion we will find body, mind, thoughts and emotions, awareness or consciousness. So far we are within our human faculties. Deeper meditation is required to go beyond human faculties and individual ego. It may merely be pointed out that it is possible to meditate beyond memory of personal ego. It will lead to the understanding of the underlying character of the awareness itself and erase the distinction between the meditator and the object. That will lead to the realization of our very essence or the soul (Atma) or the state of Nirvana.
4. The ‘way of knowledge (Gnan)’ is about critical thinking, following knowledge and sticking to truth. The human suffering is due to the ignorance of reality. One way to achieve liberation is through understanding of our own true nature. There are many ‘Darshan’ or metaphysical views to learn. A few paradigms are: scientific, empirical, duel, and non-duel. However, a yogi has to learn from all the sources and yet stay unattached. It is to think and question bravely. Let no body, no religion, no scripture, no tradition, no ideology imprison the intellect. In every statement there are inherent assumptions. Each of the assumptions, like ‘God exist’, are also to be examined. The yoga is about keeping the mind free and to progress, guided only by truth.
Five Dharmas: There are many Dharmas. A spiritual seeker may learn and practice as many as possible, and then proceed alone. Here five representative Dharmas are briefly described. These issues need deeper study. Definitions of a few often mentioned terms are also given. Buddhist view on doctrines and practices – Be wise, not ritualistic:
Do not rely on individuals, rely on the teachings.
Do not rely on the words, rely on the meanings.
Do not rely on the adapted meanings, rely on the ultimate meanings.
Do not rely on intellectual knowledge, rely on wisdom.
1. Materialism \ Agnosticism \ Epicureanism \ Lokalaya Dharma: For any statements there has to be evidence. A belief without facts is merely a superstition. Truth must be recognizable either logically or experientially. Others, if exists, are neither recognizable nor can be part of any conclusion. For example, if one claims God exists, then it is his\her responsibility to prove so. Others are not obliged to accept some one’s unsubstantiated belief. A person may claim to be a prophet and sole spokesman of God. For others the claim is only hear say. They are not obliged to believe if unless God tells them so. God, if exists, should be perfectly capable of telling every body, and a single point prophet is absolutely unnecessary. Scholars may objectively study the so called divine statements coming from any prophet claimants, and use them if relevant and useful. However, sane people must reject the contention that, “I am the prophet, therefore obey my commands” as nothing more than attempts at swindling. Careful analysis, not blind belief, is the way.
In this Dharma, objective facts, logical thinking and scientific methods are emphasized. The non-theistic Bhakti and Gnan yogas are emphasized as the disciplines. The goal of individuals is to maximize experiential happiness of all life forms. For example, if one needs to die to save many more, then the person will die happily that overall happiness is maximized. His sacrifice is not contingent upon the reward by God later.
2. Dwaita \ Duel \ Vaishanav Dharma: Divinity created the universe including us as an expression of love. Creator and creation makes two – duel \ Dwaita. Symbolically: Shankha \ Conch – Declaration of divinity’s existence. Chakra \ discuss – Perpetual creation. Gadda \ Mace – Protection. Padma \ Lotus – Love. The motherly relation (umbilical cord) between creator and creation is depicted as the Brahma sprouting from the navel of Narayan \ Vishnu. God approaches in understandable form to creation, for humans in human form. Creation \ we can approach God through love. The form can be any which way tickle our fancy: between parent and children, friends, lovers and others. The love of God to the multitude of creation is also symbolically depicted in human form as Krishna’s love for 64,000 Gopis. Different form of God is culture specific and is the same in essence. Even if you are an atheist, as long as you practice love, you are acceptable.
There is God in every grain of sand and every blade of grass. We might find it convenient to approach in a temple than in a bar. It is a matter of human need and weakness. Otherwise, God is every where and in every being. The world we know of is the Sansar and our experience is directly related to our Karma. Divinity teaches us how to live in and ultimately be free from the Sansar. Each and every body will experience the fruits of own Karma and eventually will achieve salvation. We all came from and ultimately return to the divinity. In this Dharma believing in divinity, Bhakti and Karma yogas are emphasized.
3. Adwaita \ Non-duel \ Shaiva Dharma: All of the existence (Brahman) is one. There is no duality between creator and creation (non-duel \ Adwaita). An individual or ego or Jiva is a subset of the Brahman. What a Jiva experience is his\her personal Sansar, which is also a subset of the Brahman. Here the spiritual goal is to transcend from Sansar to Brahman, from a subset to the whole.
Subject and object: An eye (subject) sees a garment (object). We may consider the garment does not have its own separate reality but is made of or dependent on the reality of cloth. If we study the reality of the object (garment) we may find they are built on the realities of cloth, thread, cotton, chemical compound, energy and so forth. Similarly, subject (eye) does not see by itself but by the senses within. The reality of subjective observation (eye) may be considered built on realities of senses, mind, intellect, consciousness and so forth. Here ‘our thinking process \ intellect’ is one of the links, not the totality. Thus, the intellect can not grasp all the realities. The Adwaita Darshan states ultimately the object and the subject are one and the same. But its understanding is beyond our limited physical and intellectual capacity. Only way to realize it is the way of meditation.
Understanding is an intellectual exercise and also a part of Brahman. Thus we cannot understand the Brahman, because a part cannot get hold of the whole. However, we can understand two aspect of the Brahman – Consciousness and Nature.
They are ‘Shiva’ and ‘Parvati’ in person and Lingam and Yoni in abstraction. Lingam and Yoni are not to be confused with anatomy or its parody. Otherwise, in Sanskrit male and female anatomies are ‘Shisna’ and ‘Bhaga.’ They are also symbolically given as upturned and down turned triangles. The combination of these two makes the hexagon, a symbol of the esoteric knowledge.
Though Brahman cannot be understood it can be approached through meditation. Meditation is transcending from the ego. It is existential, not intellectual. Shiva is called the God of destruction. Let us be clear that medicine of head ache cares, not gives, head ache. That is Shiva does not destroy but teaches about death. We are not annihilated at the death, but remain a part of the Brahman. Every religion claims to know what happens after death, but requires belief in their doctrine. Shiva gives a technique to find it in your own.
Devi Parvati asks her beloved Shiva, ”What is your reality? What is this wonder filled universe? What is this life beyond form pervading forms? How may we enter it fully, above space and time, names and descriptions?”
This is a conceptual question, waiting for similar answer. Instead, Shiva teaches the technique: “Breath in, stop, breath out, stop. Be aware at all the four stages.” Then he further teaches 112 meditation techniques. Any of the spiritual systems around the world is some combination of the 112 techniques described.
http://www.meditationiseasy.com/mCorner/techniques/Vigyan_bhairav_tantra/Meditation_techniques_index.htm
Shiva’s teachings are spread all over, including in Veda, Tibetan Bon, South Indian Agam and Kirati Mundum. The chief deity of Bon Dharma in Tibetan language is ‘Shiwa Okar’, whose abode is Kailash Mountain by Man Sarobar lake. He is none other than ‘Shiva Omkar’ in Sanskrit. http://en.wikipedia.org/wiki/Shenlha_Okar
Followers of Shiva emphasizes in meditation (Yogis), and followers of Parvati on nature (Jhakris \ Scientists). The main Shiva temple in Nepal is of ‘Shree Pashupati Nath’ or the ‘Lord of life.’ In Sanskrit ‘Pashu’ is life, including animals.
In Shaiva Dharma the way of knowledge and the way of meditation are emphasized, along with technique of non-attachment ‘Bairagya’ as a method of controlling the ego. Our mind is designed to view and seek happiness outside. Our wants have no limit and we spend our life after the illusion of the happiness. This is how the Sansar operates. Instead the source of happiness remains our own core being. Bairagya is a process by which a yogi directs the attention from outside to within. Ultimately it is to transcend from ego to existence – Brahman.
4. Tantra Dharma: The directly experienced nature is not an illusion but a part of the universal reality (Brahman \ Bodhi). In depth study of direct experience can lead to the Brahman \ Bodhi. In the example of the eye and the garment given in the Adwaita section, Tantra states the Garment is also a reality, though dependent on others. A garment is not quite the cotton out of which it is made of. Yet, the observation of the garment is also the observation of the Brahman, though in a limited form. Pluck a ripe grape and enjoy. The taste is real, with full realization how it grew and how it would decay.
One of the applications is the psychological technique used to free the mind. Suppose, a person is struggling between the craving for alcohol and same time wants to quit, even may harbor guilt feeling. In such case, one Tantric technique is to drink a little alcohol in a proper setting, in front of Guru, to satisfy the inner craving without guilt feeling. Thus, psychologically it makes it easy to quit both alcohol and feeling of guilt.
5. Bauddha Dharma \ Empiricism: It uses methods within human faculty only. Every religion claims to know about God, but requires believing it. Buddha Dharma strictly uses empirical techniques only and is independent of any belief system. It uses only scientific and experiential techniques to search for truth and thus is more rigorous. Buddhism is a major break through within the long traditions of Hinduism. That is Buddha achieved Nirvana without depending on supra-humanity or divinity. The central message of Buddha is that an individual can achieve salvation by working within the human faculty.
All of Buddha’s teachings and analyses are within rational self-examination of the world including one’s mind. Buddhism is incorrectly labeled atheistic. Its does not deal with unknown ‘divinity’, remains silent on the issue, but does not deny it. To deny it also means knowing. Its doctrines come from self analysis, not from the authority of scriptures ‘Veda.’ Thus, it is ‘Nastik.’
If we do empirical self examination in totality, all the observations depends upon cause and effects and nothing has separate existence on its own – ‘Void \ Sunyabad.’ We cannot see or conclude the existence of soul within self analysis – ‘Anahat.’ Beyond is ‘Bodhi’ and going beyond is ‘Nirvana’, both are neither definable nor understandable within empirical realities.
Buddhism is not political or social grouping or ethnicity. It is an inner discipline, similar to mathematics or music, to be practiced by any body regardless of their religious or other backgrounds. No body is born Musician or Buddhist. To be one a person has to know and practice – Music or Buddhism.
Bauddha Dharma emphasizes on the way of knowledge and the way of meditation. It is similar to Shaiva Dharma. Both Shiva and Buddha are popularly depicted in meditation. They are not saying let them meditate and let us pray to them. Rather they are demonstrating that we also should meditate. The difference is that Shaiva Dharma (Adwaita) uses belief in ‘Brahman – the ultimate reality’ as a priory. Where as Bauddha Dharma does not use any belief including Brahman as a priori, rather have ‘Bodhi \ Brahman’ to be realized on own effort.
Bauddha Dharma discipline neither anchors on nor needs prayers to divinity, including Buddha. However, Buddhist will make statues \ paintings of Buddha and pray as a matter of respect to the enlightened teacher. Vaishnav Dharma (Dwaita) sees every living or object in the universe \ nature as the manifestation of the personal God – Narayan. Thus, they do exalt Buddha as the incarnation of Narayan himself. Buddha Dharma also has evolved mythology using cross Dharmic motifs to convey ethical messages.
The core message of Buddha is to be self reliant and efficacy of empirical spiritual system. The applied Buddhist concept ‘Four noble truth’ illustrates how an issue like ‘suffering \ Dukkha’ can be clinically analyzed and taken care of, by and within ourselves. Noble truths: 1. suffering is an ingrained part of existence, 2. craving is the origin of suffering, 3. suffering can be ended, and 4. that is by following the noble eightfold path.
The ‘Eight fold paths’ gives an outline of a virtuous life. It is not a set of commandments to obey, but to understand them and apply in our life. Commandments are about discipline, reward and punishment, and creating soldiers. The eight fold path is about understanding of self and the Sansar, and act to better both. The paths are to hold and practice: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Definitions: These issues are much more complex than to be given in a few sentences. It is just to register the terms and indicate existence of many issues to be studied by seekers.
1. Traya (Three): There are three realities – a. nature, b. life form, e.g. a person, and c. divinity.
2. Sankhya: There are only two realities – a. consciousness and b. nature. Divinity is not taken for granted. A life form does not exist independently but is the product of consciousness bonded to nature through desires. Liberation or Mokshya is ending the bond.
3. Dwaitawaita (Duel \ Non-duel): A view \ Darshan by combining the Dwaita and Adwaita Darshans.
4. Vajrayan: Within each of us and indeed within the universe Buddha \ Shiva nature exists. The question remains how to realize it. The Vajra (Thunderbolt) Yan (Way) is one of the direct ways. In practice, Vajrayan is the amalgamation of Shiva, Buddha and Tantra doctrines and practices.
Dharma is not religion:Dharma is not religion, though usually translated as such. Religions parallel ‘Jati’ or caste systems, but with significant differences. Religion is to believe a set of doctrines and to obey a set of commandments. It is about straight jacketing humanity into a narrow world view. They are basically brain washing systems towards social control. They are cultural innovations for tribal struggle and supremacy. It does by militarization of society. Similar to an army, a religion always sees another as an enemy and a source of hostility. It is a political control, not spiritual. A controlling system has to be dictatorial in nature, will practice discipline in the name of the faith and cannot tolerate difference of opinions.
A controlled society cannot have multiple ideologies or leaders or cultures or views. Only a free society can have. Members of a religion have to abide by the prescribed belief, ideology and behavior; and essentially are not free. Religions do not allow its members to think through and question their premises and prescribed behavior pattern. If a person does then the person is not welcome and declared a heretic or an apostate. However, the internal freedom is the first requirement in spirituality.
A religion always claims it to be the only true way and condemns all others. It always divides humanity into believers and non-believers. Then it imposes its rule over believers and creates a permanent hostility against non-believers. Believers are good, brothers and true. Non-believers are bad, enemies and wrong. Disciplining its members and fighting others is the name of the game. The relation between a religion and its member is that of a sheepherder and a sheep.
A member gets the sense of belonging to a group and attendant sense of security and self worth. It is not to underestimate the human need of the society or social bonds. However, it is not to be confused with truth seeking or spiritual practices. Any time a member pauses and thinks then the member is no longer a sheep of the flock. If all the sheep start thinking then the religion will evaporate. You may study the history of Europe, Middle East, and Americas to appreciate its devastating effects. That is precisely the reason behind the political tool of ‘secularism’ innovated by the wise men of Europe after renaissance.
Dharma & politics:Dharma requires inner reflection, recognizes different ways, and tries to erase existing distinctions. Dharma does not have any inherent political or social code; nor wants to impose any. However, it does affect indirectly by the internal disciplines. The Gnan yoga helps us to understand the consequences of our policies. The Karma yoga helps us to distinguish between universal and self-interests. The Raj yoga helps us to keep our views free of paranoia. The Bhakti yoga helps us to foster neighborly love. Thus our Dharma helps in defining the better framework on which the mechanics of politics operates.
Parampara \ Tradition: The rituals we do as taught by our family is our tradition ‘Parampara’. It is not to be confused with Dharma or religion. To practice Dharma a person needs to know its principles and discipline. A person may, if deeply involved, initiated into the order of a given Dharma as a monk. A Parampara or tradition of a family has elements from many Dharmas and also other cultural elements. These different Paramparas overlap and are not hostile against others. A Hindu learns from different schools and develops own tradition (Parampara). A Hindu is not bound by any single discipline. Thus, we all celebrate Vijaya Dashami, Laxmi Puja,, Buddha jayanti, Shiva Ratri etc. These traditions differ by their emphasis on different Dharmas. Traditions overlap and are not hostile against other traditions. These individual or family traditions do evolve as new spiritual tools are added and useless ones are dropped. Thus we have growth, not conversion. Thus Paramparas coexist, do not compete, and evolve.
Hinduism: It is the collection of all ‘Dharmas’ and ‘Paramparas’ evolved in Indian sub-continent and Tibetan plateau. It is a geographic definition. The original Tibetan Dharma ‘Bon Po’ is another name for Shiva Dharma. The main deity of Bon Po is Shiwa Okar residing in the abode of Kailash by Man Sarovar is none other than Shiva Omkar. Shiva’s teachings are given in Tibetan Bon Po, Kirati Mundhum, Veda, south Indian Agama and other scriptures.
All the Dharmas within use the symbol ‘OM’, e.g. ‘Om Mani Padme Hum.’ Thus collectively all the Dharmas within Hinduism are also called ‘OM’ family or ‘Omkar Pariwar.’
Hinduism can also be taken as a democratic platform where different Dharmas act. It is the collection of wisdoms from sages and wise men of all races, regions and times. Thus, it is inherently multi-cultural, tolerant & self-correcting.
That is why we all Nepalese irrespective of ethnicity celebrate Durga puja, Laxmi puja, Buddha jayanti, Shiva ratri, Lhosar, Chautha, Sakela and many more.
The unity of the three principal sects of Hinduism – Bauddha (Buddha), Shaiva (Nilkantha) and Vaishnav (Narayan) is beautifully symbolized in the popular temple in Kathmandu valley. The deity we lovingly call – ‘Budha Nilkantha Narayan.’
We need to know: We also must be aware of aggression and propaganda against our Dharma; and our own simple misunderstandings as well. Even elementary knowledge is helpful in clearing many misunderstandings. Here are a few issues we must deliberate on.
- Dharma is not religion. Dharma is about truth and spiritual practices, not social \ political control.
- Hinduism is the collection of many Dharmas like Shaiva, Vaishnav, Baudha, Tantra, Jain, Shikh etc. There is an opinion that the word ‘Hindu’ and ‘Hinduism’ is foreign word meaning people and way of life. Thus, we should not use the term ‘Hinduism’ but to use the term ‘Sanatana.’ On the other hand, it is also said that ‘Kalika Puran’ mentions ‘Hindus’ as people living between ‘Himalaya’ and ‘Indu’ Ocean. However, the term ‘Hindu’ is well understood and useful, regardless of its origin. We may use both ‘Hinduism’ and ‘Sanatana’ in different contexts.
- In home we celebrate our traditions, not Dharma. Each tradition draws from all the Dharmas. Thus, we celebrate all the festivals: Dasain, Tihar, Buddha jayanti, Shiva ratri, Lhosar, Sakewa, Chaita, etc.
- Hindu rastra means respect to our roots, values and heritage, prerequisite to our nationhood. It is not theocracy, and secularism is irrelevant to Dharma. Veda is knowledge base, not a manual to believe and obey.
- Original Tibetan Dharma ‘Bon Po’ is Shiva Dharma. Its main deity ‘Shiwa Okar’ residing in Kailash by Man Sarovar is ‘Shiva Omkar’ in Sanskrit. http://en.wikipedia.org/wiki/Shenlha_Okar
- Shiva’s teachings are given in Tibetan Bon Po, Kirati Mundhum, Veda, South Indian Agama etc. Shiva teaches direct Gnan, not belief. Our real nature is universal, not temporary: God of ‘Samhaar.’
- ‘Pashupati’ means divinity of ‘life’, not ‘animal.’ Animals are also life. Shaiva or Adwaita Darshan stipulates one Brahman as the only reality, not conceivable by us. However, its two aspects can be perceived, in person and in abstraction: Consciousness (Shiva \ Lingam) and Nature (Parvati \ Yoni). They are not to be understood as human anatomies, which in Sanskrit are ‘Shisna’ and ‘Bhaga.’
- Both Shiva and Buddha Dharmas emphasize on – Gnan and Raj yogas. Both teaches Jiva, Sansar, Maya, Brahman \ Bodhi, and meditation. Buddha meditated as Shiva taught and enlightened. Thus, Buddha confirmed Shiva’s teachings. Basically both are the same. However, in Shiva darshan ‘Brahman’ is a priori. But Buddha darshan has none. Thus, Buddha brought the discipline from the realm of ‘belief’ to the ‘empiricism.’ This is Buddha’s greatness and the spiritual break through.
- Strictly speaking both Shiva and Buddha Dharmas do not have rituals. Whereas, Vaishnav Dharma or Dwaita darshan emphasizes Bhakti and Karma yogas, and uses temples, prayers, pilgrimages, candles, incense, flowers etc. Such practices in Shiva or Buddha Dharmas are from Vaishnav tradition. Vaishnavs see divinity in person all around including Buddha as the incarnation of Vishnu.
- Debates between different view points or Darshans or ‘Shastrartha’ are standard technique of the ‘Gnan yoga.’ Rishi Astrabakra was well known for ‘Shastrarth’ in the time of King Janak. Shankaracharya is a well known scholar of Shiva marga ‘Adwaita’ in the middle age who debated with scholars of many schools, mostly with Mimansha and Shankhya, and also with Bauddha scholars. Bauddha scholars point that Buddha Dharma does not use any ‘belief’ compared to the Shiva Dharma which use the ultimate reality ‘Brahman’ as a priori. Thus, Buddha Dharma is more robust. Shankaracharya argues that a ‘belief’ or unknown is valid if it explains many of the observable phenomena or ‘Sansar.’
- Shankaracharya initiated the tradition of worshipping Shree Pashupati Nath as the Avalokiteswor once a year to depict the oneness of Buddha and Shiva Dharmas. He also initiated the tradition of South Indian ‘Bhatta’ to be the priests in Shree Pashupati Nath temple. It is to bring in priests who know both Veda and Agama. It is also for cross regional relations among Hindus. Similarly, Jagannath temple in Puri, Orissa is worshipped only by priests from Nepal.
- Nepalese people coming from both sides of Himalayas are not pure but a mix of Caucasian and Mongol races in different degrees. ‘Arya’ means ‘cultured’, not ‘race.’
- There was no Aryan invasion into India. On the contrary, there was migration of Vedic people from India to Iran \ Europe due to tectonic shift and drying up of Sharaswati river.
- Early ‘Rig’ Vedic age – 4,000 BC. Ramayana, decline of Rig Vedic age – 3,750 BC. Mahabharat, River Sharaswati loses Yamuna – 3,100 BC. Sharaswati loses Sutlej – 2,000 BC. Buddha – 563 BC.
- ‘Buddha’ means ‘Enlightened’ or ‘Awakened.’ Siddhartha Gautam was born circa 563 BC as a Shakya prince to King Suddhodana and queen Mayadevi in Lumbini, Nepal. He realized enlightenment at the age of 35. He died circa 483 BC by eating mushroom called ‘pig’s foot’, not pork. This kind of mushroom grows under straw and pigs scrape through with foot to get it. Monks then and now are vegetarian and are not offered meat.
- ‘Varna’ and ‘Jati’ are not Dharmic but social issues. Varna is not Jati. Varna refers to human motivations, separation of powers, Gurukul discipline, social ranking; but not ancestry. Jati is the extended family, strength in number, association by cultures and professions. The real solutions to our caste problem are: education, job and business diversifications, and inclusive politics.
- No Dharma prescribes animal sacrifices. On the contrary, Shree Bhagawati is the mother and protector of all the life, including animals. The tradition of animal sacrifices in Nepal does not come from Dharmic disciplines but from two sources: tribal and martial cultures. Tribes practicing hunting as source of food consider it natural and offer meat, which they enjoy, to divinity also. Martial cultures use bloodshed as a psychological inoculation against the horror of bloodshed in the battles.
- All the Dharmas within Hinduism use the common bond ‘OM’, e.g. ‘OM, Mani Padme Hum.’
- The perfect harmony between the three principal sects of Hinduism in Nepal namely Baudha (Buddha), Shaiva (Nilkantha) and Vaishnav (Narayan) can be seen in the temple in Kathmandu, which we lovingly call ‘Budha Nilkantha Narayan.’
In essence:
Satyam eva jayate Truth always triumphs
Vashundhaiva kutumbakam World is a family
Sarve api sukhino santu Let all be happy
Yeto Dharma stato jaya Victory is where virtue is
Ekam Sat Vipraha Bahudha Vadanti Truth is one, sages call differently
Sarva Dharma sambhava Many paths to the summit
Ishwor sarba hridaya tisthati Divinity in every heart
Sat, Chit, Ananda Divinity is truth, conscious and bliss
Satyam, Shivam, Sundaram Divinity is truth, auspicious and beautiful
Om mani padme hum Goodness comes out of goodness
Dharmo raxati raxita Dharma protected, will protect
Janma Jaata shudra sarve, All are common by birth,
karmena brahman bhavati superiority by good will and deeds
Asato ma Sadagamaya, Let truth shine over un-truths,
tamaso ma jyothirgamaya let light shine over darkness
Yatra naari poojyanthe, Where women are treated with dignity,
ramane tetra devata there roam divinity
Matru, pitru, guru devo bhava Treat parent and teacher like Gods
Satyam vada, priyam vada, Speak truth, speak sweet,
dharmam chara do virtuous deeds
Mata bhumih putro ham prithvyah We are children of the earth
Sarve amritasya putrah We are all the children of God
Aa no bhadrah kratavo yantu vishwatah Let good thoughts come from everywhere
Om shantih, shantih, shantihi Divine peace, peace, and peace
‘DHARMA’ Tilak B. Shrestha, Ph.D. tilakbs@hotmail.com
Dharma is the study of own nature and the discipline of self improvement. The Dharmic discipline is about: a. the search for truth (Satya), and b. ways of spiritual growth (Yoga). Spiritual growth is transcending – a. first from own ego, and then b. to the universal reality. Dharma is not religion. Religion is to believe a set of doctrines and to obey a set of commandments. Dharma is mainly internal and personal issue. However, it also does express in external social level as – c. issues of social harmony, and d. cultures.
Sanatana: To wonder about ultimate truth and to strive for spiritual progress is universal phenomena inherent in humanity. It is not limited by geography, history or culture. Sanatana is such universal principles and ways of spiritual growth, studied and practiced around the world.
Dharma: It is a subset of the ‘Sanatana’ practiced by an individual or a group of people.
Buddha dharma: Dharma using methods within human faculty. Thus it uses only scientific and empirical techniques. Jainism is another such Dharma. Buddhism is a major break through within the long traditions of Hinduism. That is Buddha achieved Nirvana without depending on supra-humanity. Thus Buddha’s teachings and analyses are within rational self-examination of the world including one’s mind.
Parampara: Most of the Hindus usually follow their family tradition or ‘Parampara’, not Dharma. The tradition includes elements from different Dharmas. It does evolve by learning new and dropping useless elements.
Hinduism: The collection of all the Dharmas and Traditions in the Indian sub-continent including Tibetan plateau. It is a geographic definition. It includes Shaiva, Vaishnav, Buddha, Jain, Sikh, Atheism (Charvak\Lokalaya), Tantra and any other Dharmas evolved in the region. Dharmas mostly overlap. A Dharma practiced by one group differs from another merely by emphases in different methods or by cultural backgrounds. It is like going to college where each student chooses different but overlapping sets of courses to study. Dharmas, like different courses, are not hostile against others. Rather differences are recognized and appreciated – ‘Sarva dharma sambhava.’ However, it is not about blind acceptance of any doctrines. Each doctrine has to pass the test of – a. critical examination and b. time. Thus, it is the collection of wisdoms from thinkers of all races, regions and times, and inherently multi-cultural, tolerant & self-correcting. Same principles apply in our perception of the other religions. Dharmas are not rigid but evolve. Thus we have growth, not conversion.
A. Search for truth: The free examination and search for truth. The inquiry about the truth may be discussed within the framework of two sets of paradigms. First set is the way of learning: a. intellectual, b. experiential and c. existential. Second set is of the lessons: a. scientific, b. empirical and c. revelatory.
B. Ways of spiritual growth: Yoga\Tao\Zen\Discipline\Way. The way or practice of ‘Yoga’ leads to healthy body and mind; and ultimately to the salvation or liberation. There are many ways of spiritual journey, broadly grouped into the four.
1. Way of love and devotion (Bhakti) 2. Way of selfless duty (Karma)
3. Way of self-realization (Raj) 4. Way of knowledge (Gnan)
C Issues of social harmony: The insights, not social or legal rules, towards the social harmony. Justice is the first step toward harmony. The relationships are of two kinds – between individuals within a society, and between different societies. The secular issues like ‘democracy’, ‘socialism’, ‘human rights’ are also part of it. Insights e.g. –
Goodness comes out of goodness Om mani padme hum
World is one family Bashundhaiva kutumbakam
Many paths to the summit Sarva dharma sambhava
Let all be happy Sarve api sukhino santu
Victory is where virtue is Yeto Dharma stato jaya
Truth always triumphs Satyam eva jayate
Divinity in every heart Ishwor sarba hridaya tisthati
Satyam, Shivam, Sundaram Divinity truth, auspicious and bliss
Divine peace, peace, and peace Om shantih, shantih, shantihi
D. Cultural mosaic: The world mosaic of human dharmic\religious heritage. It’s evolution in different environmental, historical and philosophical backgrounds. The mutual appreciation between peoples of different dharmic\religious backgrounds and their colorful festivals.
Practice of the Yoga: Students of ‘yoga’ begin with the practice of the following first set of discipline. These are the basics of physical and mental well being to be practiced by every body. After these basics, the students of different ‘yoga’ will specialize in different, though not exclusive, practices.
1. Basic physical exercise (Hatha yoga) for good health.
2. Basic ethics:
A. Virtues (Dharma) to uphold are honesty, purity, goodwill, mercy, patience, forbearance, generosity and ascetism.
B. Restraint (Yama) from violence (Ahimsa – non-violence) both physical and mental, falsehood, stealing, coveting, lust, anger, greed, infatuation and pride.
C. Observance (Niyama) of cleanliness, contentment, continence, austerity, study and devotion.
D. Behavior\attitude (Byabahar) of respect for parents, teachers and others; cheerfulness, positive thinking and enthusiasm.
3. Breathing exercise (Pranayam) for better oxygen input, cool thinking and concentration.
4. Meditation (Dhyan): three levels.
A. Concentration: For longer attention span and critical thinking.
B. Non-attachment. Relaxation, not concentration: For controlling ego related problems and for freer mind.
C. Transcendental: To remain only a witness to the passing thoughts, stay unattached, and to go beyond.
1. The ‘way of love and devotion (Bhakti)’ will stress on compassion, prayers, singing hymns, dances, rituals, pilgrimage etc. A simple rule of thumb to follow is ‘be good and do good.’ The ‘way of love’ component does not require the belief in God. Mere love of all the humanity and the nature suffice. The ‘way of devotion’ component assumes the existence of the divine being. God created the universe including humanity and loves it. The divine being can be approached through love and devotion.
2. The ‘way of selfless duty (Karma)’ will look at the labor as the selfless prayer on to the lord. According to the theory of Karma, like the Newton’s third law, whatever you do will come back to you. We human beings will be acting one act or the other, and consequently we are always bound by the resultant karma. According to the Karma Yoga, when an action is committed by an ego, the karmic reaction is attached to the same ego. However, if you do your duty as if you are merely a conduit of Lord then the karmic reaction will go to Lord, not to you. Thus even when you act, you are not bound by Karmic law and remain free.
3. The ‘way of meditation & self-realization (Raj)’ will practice meditation of the very nature of self. It is about the age-old question, ‘Who am I?’ The ‘resume’ answers deals only with the ego part of it. If we study the self in depth, then like layers of onion we will find body, mind, thoughts and emotions, awareness or consciousness. So far we are within our human faculties. Deeper meditation is required to go beyond human faculties and individual ego. It may merely be pointed out that it is possible to meditate beyond memory of personal ego. It will lead to the understanding of the underlying character of the awareness itself and erase the distinction between the meditator and the object. That will lead to the realization of our very essence or the soul (Atma) or the state of Nirvana.
4. The ‘way of knowledge (Gnan)’ is about critical thinking, following knowledge and sticking to truth. The human suffering is due to the ignorance of reality. One way to achieve liberation is through understanding of our own true nature. There are many ‘Darshan’ or metaphysical views to learn. A few paradigms are: scientific, empirical, duel, and non-duel. However, a yogi has to learn from all the sources and yet stay unattached. It is to think and question bravely. Let no body, no religion, no scripture, no tradition, no ideology imprison the intellect. In every statement there are inherent assumptions. Each of the assumptions, like ‘God exist’, are also to be examined. The yoga is about keeping the mind free and to progress, guided only by truth.
Dharma & politics: Thus, Dharma does not have any inherent political or social code; nor wants to impose any. However, it does affect indirectly by the internal disciplines. Gnan yoga helps us to understand the consequences of our policies. Karma yoga helps us to distinguish between larger and self-interests. Raj yoga helps us to keep our views free of paranoia. Bhakti yoga helps us to foster neighborly love. Thus our Dharma helps in defining the better framework on which the mechanics of politics operates.
Source: WHN Media Network