Defining Hinduism (Dharma). One definition of ‘Dharma’ (similar to, but not religion) is – a. the search for truth (Satya), and b. ways of spiritual growth (Yoga). Spiritual growth is transcending - a. first from individual ego, and then b. to the universal reality. Thus 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 are 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. Hinduism: The collection of all the Dharmas in the Indian sub-continent including Tibetan plateau. It is a geographic definition. It includes Shaiva, Vaishnav, Buddha, Jain, Sikh, Atheism (Charvak) 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. Same principles apply in our perception of the non-Indic Dharmas. Dharmas are not rigid. On the way of spirituality many new ways are learned and many useless doctrines are dropped. Thus we have growth, not conversion. Most of the Hindus usually follow Dharma practiced in their family as tradition or ‘Parampara.’ Above parameters lead to the collection of wisdoms from thinkers of all races, regions and times; and to multi-culture, tolerance & mechanism for self-corrections. Buddha dharma: Dharma using methods within human faculty. Thus it uses only scientific and empirical techniques. Buddhism is a major break through within the long traditions of Hinduism. That is Buddha achieved Nirvana without depending on supra-humanity. Thus all of Buddha’s teachings and analyses are within rational self-examination of the world including one’s mind. A. Search for truth: The free examination and search for truth. The inquiry about the truth may be discussed within the framework of the following three paradigms. 1. Scientific – only objective methods. Most rigorous, but lesser scope. 2. Empirical – objective and subjective methods, within human faculty only. 3. Theistic – methods include faith and revelations. Less rigorous, but larger scope. 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. They are broadly grouped into 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. – Truth always triumphs - ‘Satyam eva jayate’ Goodness comes out of goodness - ‘Om mani padme hum’ World is one family - ‘Bashundhaiva kutumbakam’ Many paths to the summit - ‘Sarva dharma sambhava’ 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): Part A: For longer attention span, critical thinking; and amelioration of ego related mental handicaps like passion, anger, greed, infatuation, pride etc. It leads to freer mind. Part B: It is to observe the passing thoughts and stay unattached; and to go beyond thought process. 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. Truth is one, sages call it by different names – ‘Ekam Sat Vipra Bahuda Vadanti’ Non-violence is the highest virtue – ‘Ahimsa Paramodharma’ Peace, peace and heavenly peace - ‘Om Shanti, Shanti, Shantihi’