The Philosophy of Religion in India

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"It is replete with information which cannot fail to be of intense interest to those who are knocking at the portals of spiritual knowledge. Believing that the future greatness of India must, as in the past, lie on the path of spiritual wisdom, I welcome every contribution that is made towards enlightening the West as to the rich legacy of spiritual lore which has been left to our motherland by the seers and saints who sanctified her breast in the past. The book is a creditable attempt to present within a small compass some of the most important and salient features of Hindu religion -features not so exclusively Hindu as to be lacking in harmony with the basic tenets of other religions, and yet developed to a degree, which has given them a distinctive colour and form. I value particularly the breadth of thought and appreciation of other forms of faith, which characterise handling of this most fascinating subject of human study.

In presenting this important treatise to the worthy appreciation of the learned public, it would not be out of place to say a few words about the necessity of its publication under the present circumstances. The leaders of Sri Bharat Dharma Mahamandal were keenly alive to. the fact that it was very deplorable that the catholic and universally beneficent features of the Sanatan Dharma should remain a sealed book to the world at large up-to-date. True, there are books treating of Sanatan Dharma, but they are so vast in number and multifarious in nature that it is not possible for the Sanscritists of the day to gather together and present to the world in a lucid suitable form, the most precious secrets of this catholic religion. The spirit of the age has now opened the eyes of our people and taught them to think for themselves. They are seow to accept anything, far less, to make it a guiding principle of life, unless they are thoroughly convinced of its soundness. So it was highly necessary that there should be treatises in English giving clear expositions of our Shastras containing in outlines the different phases of the Sanatan Dharma, and serving as an invaluable key to the Shastric treatises on that religion, both for scholars among the Hindus as well as for those of foreign religions who wished to study comparative religion and philosophy. It was to answer the above-mentioned purposes that the present treatise came into being.

In the first three Chapters has been shown the universality of Dharma (religion), which is expected to prove useful to all. Sanatan Dharma is a natural and universal Dharma, and hence it has no particular dogmas of its own. The careful reading of these three

सङ्गच्छध्वं संवदध्वं सं वो मनांसि जानताम् । देवा भागं यथा पूर्वे सजानाना उपासते।।

In presenting this important treatise to the worthy appreciation of the learned public, it would not be out of place to say a few words about the necessity of its publication under the present circumstances. The leaders of Sri Bharat Dharma Mahamandal were keenly alive to. the fact that it was very deplorable that the catholic and universally beneficent features of the Sanatan Dharma should remain a sealed book to the world at large up-to-date. True, there are books treating of Sanatan Dharma, but they are so vast in number and multifarious in nature that it is not possible for the Sanscritists of the day to gather together and present to the world in a lucid suitable form, the most precious secrets of this catholic religion. The spirit of the age has now opened the eyes of our people and taught them to think for themselves. They are seow to accept anything, far less, to make it a guiding principle of life, unless they are thoroughly convinced of its soundness. So it was highly necessary that there should be treatises in English giving clear expositions of our Shastras containing in outlines the different phases of the Sanatan Dharma, and serving as an invaluable key to the Shastric treatises on that religion, both for scholars among the Hindus as well as for those of foreign religions who wished to study comparative religion and philosophy. It was to answer the above-mentioned purposes that the present treatise came into being.

In the first three Chapters has been shown the universality of Dharma (religion), which is expected to prove useful to all. Sanatan Dharma is a natural and universal Dharma, and hence it has no particular dogmas of its own. The careful reading of these three Chapters will amply bear it out. The fourth Chapter contains an exposition of the Karmic law. This may be termed the fundamental law of nature. Chapters five to eleven contain an exposition of worship in all its phases together with means of direct help to worship. These are expected to be of benefit to all the creeds in the world. Though everything in these Chapters might not be of use to all, still there are many things in them that may be serviceable to all kinds of faiths. Most important informations regarding knowledge of self have been given in Chapters twelve to sixteen. Based as these Chapters mainly are on the seven systems of Vedic philosophy and truths of knowledge underlying the Vedas, nevertheless every religion in the world can gather from them useful informations concerning theology, creation and spirituality The special features of the Dharma of the Hindus that inspite of many vicissitudes have preserved up-to-date its originality and saved itself from total disappearance in the fathomless abyss of Time- the fate that has overtaken many historic and pre-historic faiths in the world-have been described in the Chapters from the seventeenth to the twenty third. In the Chapter twenty-fourth, the last Chapter of the book, attempts have been made to reconcile all religions from the standpoint of Hindu religion, and also to show as clearly as possible, how all the existing religions in the world may unite at a point to realise fully the Fatherhood of God, Brotherhood of man and spirituality under lying every faith.

Many important subjects have been put, as it were, in a nut shell into this little volume, so that it would be no exaggeration to call it a key to the Hindu religion. Necessarily, therefore, many Sanskrit words have been used in this book, as coining of appropriate words was found very difficult. A glossary of these words has been added at the end of the book as it was not found convenient to add explanatory notes at the end of those words in their proper place.

Religion is no longer the ruling factor in human affairs as it once was. Nevertheless, as a motive force of thought and action, it is second to none even in the West, while in the East its predominance is maintained to this day. To us Hindus, for example, Religion is still all in all. There is hardly any fear now of nations flying at each other's throat for the sake of Religion. Yet it cannot be denied that sectarian bigotry and religious fanaticism are still things to be reckoned with, not only in the case of Orientals but also of Occide ntals. It is significant in view of our context that the cleavage in regard to Home Rule in Ireland has followed the line of division in the population according to religious persuation. Broadly speaking. the difference in the salient national characteristics of Prussia and Austria, the inhabitants of both countries being mainly of the same ethnic stock, is due chiefly to religious causes. One still hears of Jew-baiting here and there in Europe. In our own country, inspite of the ingrained spirit of tolerance of Hindus and Mussalmans alike and the unifying effect of British Rule, painful instances of sectarian bickerings now and again are not wanting. In short, it is sure everyone will admit that though Religion has ceased to be the principal cause of conflict in the world, it is one of the potent sources of ill feeling affecting vast populations of almost every grade of intellect.

The primary purpose of religion, however, is (to repeat a mere truism) to promote the spirit of harmony and brotherliness in mankind by making all races and classes of men realise that they are the children of the Almighty God, Who is Father of all. It is simply ignorance of the basic tenets and creeds of each other's faith (which are common to all Religions and schools of Theology) which is responsible for keeping alive the smouldering fire of religious animo sity that had raged so fiercely everywhere in pre-modern times.

It is obvious, therefore, that we should seek some means of gradually eradicating the root-cause of surviving religious differences as one of the most effective ways of discharging the duty that lies on every one of us helping towards insuring the establishment of uninterrupted reign of peace and good-will henceforth on earth. In thinking of measures for making War impossible, we must consider all important causes of discord. We cannot therefore leave out of count the influence of Religion, it being at all events second to none in importance.

The great War, that has brought untold miseries on Europe and has made the whole world shudder in pain and fear, was the inevitable result of the ascendancy of Materialism. Materialism, looking as it does, only to worldly power and gain, gives free play to the brute in man, develops his original savage and lawless propensities. This Materialistic tendency towards license-the callous disregard of all spiritual and moral laws for the sake of self gratification and self-aggrandisement can be checked and corrected only by Dharmik principles and spirituality. In a Society, as in a government, the working of Materialism drags humanity downwards leading to the chaos of barbarism, and ultimate extinction of the whole civilised race. Dharma, faith in God and the Daiva Jagat (Occult world) and spirituality in general, serve as a balancing force which prevents such downfall. To make the civilised race lasting on the earth, therefore, the effective means should be to promote the culture of the above Dharma, etc., in perfect harmony with all the faiths of the world. It is Sanatan Dharma of the Hindus that can inculcate such teachings and preserve the harmony of all faiths, It is the religion of all religions, a philosophical truth, a spiritual science and a fundamental law of nature. It is the only religion in the world which can aspire to inculcate the principles of the Fatherhood of God and the Brotherhood of man. It can therefore claim the right of being called the father of all religions.

It is with a view to present to the civilised world the above Catholic Spirit of Sanatan Dharma and embrace within its parental fold the sundry sects and crouds providing spiritual food to all as adapted to their respective stages of evolution and striking the tune of harmony that the scheme for the Hall of All-Religions as the worthy peace memorial has been launched in right earnest. We have dwelt at some length on this scheme and its universal spirit of harmony in the last chapter.

This important treatise forms a spiritual contribution to the Hall of All-Religions and invites further contribution of this nature from the wide civilised world. We shall deem our labour amply rewarded should this book be able to contribute, however meagrely it may be, towards the advance of the true spirit of religion and the harmonious spirit of Sanatan Dharma among the seekers of truth in the world.

**Contents and Sample Pages**