WHAT RELIGION IS AND IS NOT
On the pretext of religious fervour but with an undercurrent of selfish motives, on the plea of a noble crusade but prompted by a devilish design, bursting into deafening slogans for resurrecting religion but aiming at weakening and demolishing others', impelled by a sense of superiority and bent upon suppressing and subduing, denouncing and degenerating others', quite a many only display their lesser understanding of religion but greater indulgence in fanaticism and factionalism.
To believe that God is confined in a particular religious spot is a challenge to His all-pervasiveness. Any assertion that we are only the children of God and others are not, is self- contradictory. Inflicting damage on others and fishing sadist pleasure from the sufferings of others are doubtlessly, not the symptoms of religious conducts. Neither saffron robes nor intellectual discourses on religion unmistakably make one religious. True religion is not just a temporary arrangement crafted by man�s whims nor is it a random product of imagination. It is neither a mechanism propelled by mob-psychology nor a eulogized doctrine asserted and upheld by some hysteric clamour.
Religion is for God realization and not for fanning fanaticism. True religion is based on certain permanent processes and principles called �Truth� that existed even before the creation, caused and conditioned the creation and it evolved itself from subtle to the gross undergoing innumerable modifications, unfolding all diversities and heterogeneities which are subject to further changes, promising the golden possibilities of newer and newer creations of higher order. The underlying truth, however remains unchanged eternally at the sub-stratum as a homogeneous unity or the supra-casual factor which is itself uncaused and unconditioned.
We live amidst passing phases or in transitional stages of evolution which is an incessant process though not always perceptible. In other words, every thing we experience in and around us is incomplete or not finished and is continuously undergoing processing until the ultimate goal is reached, i.e. from where the processes began. This dynamic process is governed by the Law of Eternity enforced by an unknown energized consciousness or conscious energy who is the background essence or the supra-causal factor. True religion accelerates our natural journey to complete the eternal cycle to take us to the highest state of evolution fully broadening and blossoming our personalities to excellence, perfection transcending all limitations.
'The Philosophy Divine' or the "Dibya Darshan" propounded by Sri Sri Sadguru Arjun (1933-1989) reiterates that true religion protects, sustains and liberates. It brings peace, happiness and bliss. The increasing human miseries being opposite to peace, happiness and bliss are indicative of the improper observance or dilution of Dharma in spite of the fact that the number of temples, churches and mosques keeps on increasing day by day producing more and more devotees.
Sadguru Arjun says, "Religion in order to be flawlessly practised must be known what exactly it is. God's will must be known, respected and unswervingly observed so as to reflect the same in one�s conduct. Unless a seeker possesses divine qualities, he cannot get the divine blessings. Without possessing the divine virtues, if one tries to appease God and blindly follows some religious practices or rituals, non-fulfilment and consequent frustrations may be the outcome. Therefore, try to know Him whom you are worshiping."
Dibya Darshan further proclaims, "To know the Law of Eternity is True knowledge and to observe the same is true Dharma. The scope of Dharma is very broad encompassing all including the individual, society and ultimately God. Therefore, observance of Dharma starts from proper living. Living does not mean maintaining the self and family in a self �centred manner. One must properly live and let others live in the society. One must live with peace and happiness ultimately to realize one�s true self. In other words, possessing divine virtues is Dharma. Because without divine qualities even living in a society with peace and happiness will not b possible. Further, realizing the true self is dharma or to acquire self-knowledge is Dharma. It can be added that beginning of self-enquiry is the starting point of Dharma.
Neither a selfish living nor merely a mutually supportive social living with peace and happiness can be called Dharma unless the destination or the highest goal of reaching transcendental consciousness, which is none other than the true self is sought after. All other pursuits without the pursuit for self-realization will become meaningless and shall lead us through by�lanes with dead ends and create compulsive circumstances for us to make a retreat ultimately to catch the high way of true religion i.e. discovery of the true self by the self for the self which is but the all embracing indivisible whole. This is what the scriptures speak about.