Sanatana Dharma: The Four Pillar of Dharma (Series # 06)

Once upon a time, Lord brahma (creator) has been called by Lord Shiva (destroyer or Adi-yogi) with lord Vishnu (preservation). Lord Vishnu and Lord Brahma challenged Lord Shiva that they know the depth and height of Shiva Lignum (Shiva symbol). Lord Shiva politely asked to not being egoistic for their knowledge. but Both denied. they run for completion but both were unable to find depth and height of lignum. At last Lord Vishnu confess that he was unable to  depth but Lord brahma said blunt lie about his search. The same day, Lord Shiva crush him to tell lie about the competition that due to violation of dharma code he will not be worship in any part of India except Pushkar- Brahma Puran.

The above story from Shiv Puran is an example of Dharma. What is the value of Law, inside dharma. Even God can not be spare from wrath of cosmic law. Now, the purpose of this blog is discuss the five most important pillar of Dharma.

Karma:

For Hindus and non-Hindus alike, one way to gain a simple overview is to understand the four essential beliefs shared by the vast majority of Hindus: karma, reincarnation, Divinity and dharma. Karma is a natural law of the mind, just as gravity is a law of matter. Karma is not fate, for man acts with free will, creating his own destiny. The Vedas tell us, if we sow goodness, we will reap goodness; if we sow evil, we will reap evil. Karma refers to the totality of our actions and their concomitant reactions. The conquest of karma lies in intelligent action and dispassionate reaction. The Vedas explain, “According as one acts, so does he become. One becomes virtuous by virtuous action, bad by bad action” (Yajur Veda, Brihadaranyaka Upanishad 4.4.5).

Reincarnation:

Reincarnation, punarjanma, is the natural process of birth, death and rebirth. At death we drop off the physical body and continue evolving in the inner worlds in our subtle bodies, until we again enter into birth. We are not the body in which we live but the immortal soul which inhabits many bodies in its evolutionary journey through sansar.  Reincarnation ceases when karma is resolved, God is realized and moksha, liberation, is attained. The Vedas state, “After death, the soul goes to the next world, bearing in mind the subtle impressions of its deeds, and after reaping their harvest returns again to this world of action. Thus, he who has desires continues subject to rebirth” (Yajur Veda, Brihadaranyaka Upanishad 4.4.6).

All-Pervasive Divinity:

As a family of faiths, Hinduism upholds a wide array of perspectives on the Divine, yet all worship the one, all-pervasive Supreme Being hailed in the Upanishads. As Absolute Reality, God is un-manifest, unchanging and transcendent, the Self God, timeless, formless and space less. Each denomination also venerates its own pantheon of Divinities, Mahadevas, or “great angels,” known as Gods, who were created by the Supreme Lord and who serve and adore Him. The Vedas proclaim, “He is the God of forms infinite in whose glory all things are—smaller than the smallest atom, and yet the Creator of all, ever living in the mystery of His creation. He is the Lord of all who, hidden in the heart of things, watches over the world of time” (Krishna Yajur Veda, Shvetashvatara Upanishad 4.14-15).

Truthfulness :

In one of the Upanishads there is a categorical statement, with no qualification that tells us to speak the truth (satyam vada). At the same time, speaking the truth must pass the twin gateways of being necessary and kind.

Mahaṛshi Patanjali, the great exponent of Rāja Yoga, recommends that ten virtues should be practiced by all men. The first five can be considered as principles of selfrestraint (yama): nonviolence (ahimsā), truthfulness (satya), celibacy in thought, word and deed (brahmacharya), nonstealing (asteya), and noncovetousness (aparigṛaha). The other five virtues are religious observances (niyama): internal and external purity (shaucha) contentment (santosha), austerity (tapas), study of scriptures (svādhyāya) and surrender to the Lord (Īshvarapraṇidhāna).

The development of these values is indispensable for the spiritual seeker. Knowledge and practice of the truthful and righteous way of living, will lead to the purity and fearlessness that is a prerequisite to the absolute bliss of Selfrealization.

 

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