Post by krsiyer on Jul 23, 2012 21:02:14 GMT 5.5
Distinctive Features of Sanathan Dharma - Part VI
The question arises as to whether God is so merciless as to keep dispatching people for ages together to the hell from which there is no escape. Were he compassionate would he not have sent, during all this time, a messenger of his or a teacher to show humanity the way to liberation? Why should we worship a God who has no mercy? Or for that matter, why should there be any religion at all?
The countries are many and they have different climates and grow different crops. Also each part of the world has evolved a different culture. But the Vedas encompassed lands all over this planet from the very beginning. Latter other religions emerged in keeping with the changing attitudes of the nations concerned. That is why aspects of the Vedic tradition are in evidence not only in the religions now in force but in what we know of those preceding them. But in India alone has Hinduism survived as a full-fledged living faith.
It must also be added that this primeval religion has regarded - and still regards - with respect the religions that arose subsequent to it. The Hindu view is this: "Other religions must have evolved according to the degree of maturity of the people among whom they originated. They will bring well being to their adherents. " "Live and let live" has been and continues to be the ideal of our religion. It has given birth to religions like Buddhism and Jainism and they [particularly Buddhism] have been propagated abroad for the Atmic advancement of the people there. I have spoken about the special characteristics of Hinduism from the philosophical and theological points of view. But it has also another important feature which is also distinctive- the sociological.
All religions have their own philosophical and theological systems. Also all of them deal with individual life and conduct and, to a limited extent, with social life. "Look upon your neighbour as your brother.” "Regard your adversary as your friend.” Treat others in the same way as you would like to be treated yourself. " "Be kind to all creatures. " "Speak the truth.” "Practice non-violence.” These injunctions and rules of conduct relate to social life up to a point- and only up to a point. To religions other than Hinduism social life or the structure of society is not a major concern. Hinduism alone has a sturdy sociological foundation, and its special feature, "varnasrama dharma", is an expression of it. Varna dharma is one and asrama dharma is another (together they make up varnsrama dharma). Asrama dharma deals with the conduct of an individual during different stages of his life.
In the first stage, as a brahmacarins, he devotes himself to studies in a gurukulas. In the second stage, as a youth, he takes a wife, settles down in life and begets children. In the third, as he ages further, he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic karma. In the forth stage, he forsakes even Vedic works, renounces the word utterly to become a sannyasin and turns his mind towards the Paramatman. These four stages of life or asramas are called brahmacarya, garhasthya, vanaprastha and sannyasa. Varna dharma is an "arrangement" governing all society. It is very much a target of attack today and is usually spoken of as the division of society into "jatis". But "varna" and "jati" are in fact different. There are only four varnas but the jatis are numerous. For instance, in the same varna there are Ayyars, Ayyangars, Roas, etc - these are jatis. Mudaliars, Pillais, Reddiars and Naikkars are jatis belonging to another varna. In the Yajurveda (third astaka, fourth prasna) and in the Dhamasastra a number of jatis are mentioned- but you do not meet with them today. Critics of Varna dharma brand it as "a blot on our religion" as "a vicious system which divides people into high and low". But, if you look at it impartially, you will realize that it is a unique instrument to bring about orderly and harmonious social life.
Jaya jaya sankara, hara hara sankara !
Source: Voice of Paramacharya – Hindu Dharma.
The question arises as to whether God is so merciless as to keep dispatching people for ages together to the hell from which there is no escape. Were he compassionate would he not have sent, during all this time, a messenger of his or a teacher to show humanity the way to liberation? Why should we worship a God who has no mercy? Or for that matter, why should there be any religion at all?
The countries are many and they have different climates and grow different crops. Also each part of the world has evolved a different culture. But the Vedas encompassed lands all over this planet from the very beginning. Latter other religions emerged in keeping with the changing attitudes of the nations concerned. That is why aspects of the Vedic tradition are in evidence not only in the religions now in force but in what we know of those preceding them. But in India alone has Hinduism survived as a full-fledged living faith.
It must also be added that this primeval religion has regarded - and still regards - with respect the religions that arose subsequent to it. The Hindu view is this: "Other religions must have evolved according to the degree of maturity of the people among whom they originated. They will bring well being to their adherents. " "Live and let live" has been and continues to be the ideal of our religion. It has given birth to religions like Buddhism and Jainism and they [particularly Buddhism] have been propagated abroad for the Atmic advancement of the people there. I have spoken about the special characteristics of Hinduism from the philosophical and theological points of view. But it has also another important feature which is also distinctive- the sociological.
All religions have their own philosophical and theological systems. Also all of them deal with individual life and conduct and, to a limited extent, with social life. "Look upon your neighbour as your brother.” "Regard your adversary as your friend.” Treat others in the same way as you would like to be treated yourself. " "Be kind to all creatures. " "Speak the truth.” "Practice non-violence.” These injunctions and rules of conduct relate to social life up to a point- and only up to a point. To religions other than Hinduism social life or the structure of society is not a major concern. Hinduism alone has a sturdy sociological foundation, and its special feature, "varnasrama dharma", is an expression of it. Varna dharma is one and asrama dharma is another (together they make up varnsrama dharma). Asrama dharma deals with the conduct of an individual during different stages of his life.
In the first stage, as a brahmacarins, he devotes himself to studies in a gurukulas. In the second stage, as a youth, he takes a wife, settles down in life and begets children. In the third, as he ages further, he becomes a forest recluse and, without much attachment to worldly life, engages himself in Vedic karma. In the forth stage, he forsakes even Vedic works, renounces the word utterly to become a sannyasin and turns his mind towards the Paramatman. These four stages of life or asramas are called brahmacarya, garhasthya, vanaprastha and sannyasa. Varna dharma is an "arrangement" governing all society. It is very much a target of attack today and is usually spoken of as the division of society into "jatis". But "varna" and "jati" are in fact different. There are only four varnas but the jatis are numerous. For instance, in the same varna there are Ayyars, Ayyangars, Roas, etc - these are jatis. Mudaliars, Pillais, Reddiars and Naikkars are jatis belonging to another varna. In the Yajurveda (third astaka, fourth prasna) and in the Dhamasastra a number of jatis are mentioned- but you do not meet with them today. Critics of Varna dharma brand it as "a blot on our religion" as "a vicious system which divides people into high and low". But, if you look at it impartially, you will realize that it is a unique instrument to bring about orderly and harmonious social life.
Jaya jaya sankara, hara hara sankara !
Source: Voice of Paramacharya – Hindu Dharma.