Harmony of Religions

What does it mean?

Harmony of Religions is called Dharma Samanvaya in India. It does not mean that all religions are the same. It however means that all religions are true. True in what sense? True in the sense that all religions have a supersensuous state of existence as their goal. All religions have prescribed some methods, by following which, that particular superconscious state can be achieved. This validity was given by Sri Ramakrishna through his own sadhana1 and subsequent experiences. But the superconscious state aimed at by various religions are not the same. For instance, the Nirvikalpa Samadhi of Advaita Vedanta is not even recognised by most schools of Hinduism or by most of the world religions. So, if we go into the details of the superconscious states aimed at by the different religions, again we find that there is no consensus. Based on a study of Sri Ramakrishnas sadhana & experiences, we may form an idea of harmony among religions. But how can we understand that all religions are mutually harmonious, when they differ from one another with respect to the goal they aim at and with respect to the practises each of them prescribes? Scattered among the teachings of Sri Ramakrishna, we can find traces of a unique philosophy which is based on the Principle of Gradation. According to this unique philosophy, there is an organic connection between the goals aimed at by various religions. That there is a gradation in variety of superconscious experiences itself is a great discovery by Sri Ramakrishna. The various conceptions of God, of soul, of the world, of all the religions can actually be visualized as various successive stages on an evolutionary ladder of mans development. Thus, there is a gradation in eschatology, in soteriology, in ethics and in mysticism. When these aspects of all religions are considered together, at once, we can see that they all form parts of a universal eschatology, universal soteriology, universal ethics and a universal mysticism. Swami Vivekananda considered that Vedanta could provide a sound basis for working out the details of the various aspects of the Universal Religion. If we continue this line of thought further, we see that there should also be a universal scripture and a universal culture. And we also see that if we wish to understand this Universal Religion, a comparative study of all religions must be a part of it. Thus we see that, though the fact of harmony of religions was revealed in the life of Sri Ramakrishna, if we have to understand it and express it in a logical way, we need the concept of Universal Religion given by swami Vivekananda. So, Dharma Samanvaya can be understood by understanding the concept of Universal Religion, propounded by Swami Vivekananda. Dharma Samanvaya is a fact, discovered by Sri Ramakrishna while Universal Religion is a body of thought required to incorporate this new fact into the fund of knowledge already in the possession of mankind. Certain attempts have been made from time to time, especially by sociologists like Schleiermacher and Martin Buber to work out
See for instance: Sri Ramakrishna & his Divine Play, Tr. Swami Chetanananda, Vedanta Society of St. Louis, USA; pg 360
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certain details of a Universal Religion, but they were all purely intellectual efforts. Behind Swami Vivekanandas efforts lie the undeniable life-experiences of Sri Ramakrishna. Hence, this attempt of propagating a Universal Religion by Swami Vivekananda is qualitatively different from previous efforts and therefore has a force of its own which cannot be ignored or brushed aside.

Implications & relevance:

1. Universal Religion gives us a common base to which my own religion, as well as that of everybody can be referred to. Thus I can understand my own religion clearly what is the immediate goal it prepares me for, what is the position of this goal in the universal context and how exactly are my own practices related to the goal I am aiming to reach. On the other hand, I can understand all other religions as well. What is the use of all this understanding? Faith in my own religion becomes strong. This implication has great relevance to non-proselytizing religions like Hinduism. At the same time, I can maintain an attitude of genuine reverence for all other religions because I can now understand the attitudes, behaviours, customs and practices of my fellow human beings. Thus accommodativeness comes into me. This implication has great relevance to proselytizing religions like Islam and Christianity. For instance, suppose I am an idolater. My spiritual development will be through the worship of an idol, I believe. When I come across a worshipper of the Formless God, I am able to understand this attitude too, though I prefer idolatry. It now becomes a matter of preference and accommodativeness, not fanaticism. Let us suppose the worshipper of the Formless God forces me to give up idolatry and tries to break up my idol. Based on my understanding of the Universal Religion, I now have a legitimate pride in my own path; and at the same time, I shall have no hatred towards the iconoclast, for I now understand his attitude clearly. So, I can even offer physical resistance, but without any hatred in me, and protect my idol, all the while knowing very well that my idolatry is but a support for my further growth just as his iconoclastic attitude is also a support for his growth. When this doctrine of Universal Religion becomes popular among people, true understanding will dawn in their minds; peace will reign in society. We can recall here how Sri Ramakrishna changed the young Swami Vivekanandas aggressive iconoclastic attitude, helping him develop the modern virtue of accommodativeness. On the other hand, he protected Brahmanandas idolatrous attitude which was threatened by Vivekanandas aggression and empowered him in maintaining his devotional mood2. And it is possible for us to believe that what happened once will repeat itself in the world and gradually a change will surely come about. 2. Inter-religious conversion becomes meaningless when people grasp the conception of the Universal Religion.

See for instance: Sri Ramakrishna & his Divine Play, Tr. Swami Chetanananda, Vedanta Society of St. Loius, USA; pg 799.
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3. Complementary nature of all religions becomes clear and can be put to profitable use. Since I have a comprehensive view of my own religion, as well as that of other religions, I can identify what particular points from another religion can be incorporated into my own. For instance, I am aware of many genuine Hindu spiritual aspirants who have strenuously adopted the wonderful practices of prayer from Christianity [especially, Eastern Orthodox Church]. 4. Much needed correction in the rituals and practises of all religions will be effected as a result of the spread of the concept of Universal Religion. Such correction, from time to time is what keeps religions alive and growing. For instance, supposing one of my religious practices is to ritually kill a cow and eat its flesh. Supposing my neighbour follows a different religion where he ritually reveres a cow as God. Suppose further that both of us are exposed to the concepts of Universal Religion. What will be the probable outcome? First of all, both of us will be able to see through each others eyes. As a result, on my part, I realise that killing a cow, even though as a religious practice is a little primitive as it is against the universal moral principle of non-violence. Furthermore, since I am now aware that my neighbours spiritual practise is the exact anti-thesis of mine, I shall be careful to practise my ritual far away from his view so as not to hurt his sentiments. This awareness is sufficient; it will remove the sting of fanaticism from my practises, making me see things in a better light. I may not give up the practise, but this awareness will result in a certain sweetness in my relationship with my neighbour. On his part, my neighbour too will realise from his study of Universal Religion that worshipping a cow as God is after all, not the be-all and end-all of religion, neither is it the crux of his own religion, nor is it right for him to be fixated on cow-worship forever. So, he too will learn to go to the principle behind that ritual. 5. A very important implication has been pointed out by Swami Ashokananda in his editorial for Prabuddha Bharata of February 19283. He says: ...Harmony of Religions...was a unique teaching of Sri Ramakrishna. It must be mentioned however that it is not an entirely spiritual teaching. The doctrine of religious harmony teaches that creeds other that one professes are as good a means of God Realisation as ones own, and that therefore, one should not be fanatically disposed against them, but should, on the other hand respect them. Suppose one doesnt follow this teaching, will it obstruct ones personal Self-Realisation? No. For we know there have been many Christians of God-Realisation who looked upon Hindus as deluded heathens. Fanaticism may not be always harmful to ones spiritual progress. But it warps the intellect and breeds social disharmony and misunderstanding. So, this teaching of religious harmony is calculated mainly to bring about social, national and international unity and harmony...Let it not be understood that this doctrine has no spiritual bearing at all. It has an aspect in which it teaches a new spiritual ideal. The ordinary idea is that every man should realise a single aspect of God. This teaching wants every man to realise as many aspects of God as possible...This is the type of man the new age wants, a man
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Cf: A Call to the Eternal; Swami Ashokananda; Advaita Ashrama, Kolkata; 1995. Pp 100-103.

capable of universal sympathy; not merely sympathising, but identifying himself with all religions just as Sri Ramakrishna did. But it would be of little utility if the doctrine of harmony referred to only religious sympathy. For, in the intercourse between man and man, the religious aspect does not form even a 100th part. Does it not also have a bearing on the ordinary intercourse of mankind? When we meet ordinary persons in our daily life, are we not also to practise harmony? Sri Ramakrishna at least did so. He knew how to identify himself with the standpoint of every man, be it spiritual or worldly. What was the secret? It was his vision of the divine in the process of manifestation in every person. To him every life was a religion...This new attitude towards mankind is the same as the worship of man as God. For unless we look upon every life as the manifestation of God, we cannot be truly harmonious, nor can we truly serve...(Thus) there is a psychological connection between the doctrine of religious harmony and that of Seva or Karma yoga...Unless there is this spirit of service, religious harmony will become verbal and hollow. For the consciousness of mans divinity must not only permeate thought but also action, and when it does so, it will have this two-fold manifestation of harmony and service they are but aspects of the same reality...They all rise out of monistic consciousness...Sri Ramakrishna infused into his disciples the unitary vision of reality and the universe. This vision when it truly and fully permeates a person, finds dual expression; on the transcendental plane, it is unity with the transcendental divine; in the phenomenal, it is play with God as He variously manifests Himself in the variegated forms of the Universe. This phenomenal aspect thus takes the dual form of harmony and service. The ground is advaita consciousness.

Conclusion:
As we have seen in the above passage of Swami Ashokananda, the concepts of Universal Religion and Dharma Samanvaya have a two-fold implication one on the social level, other on the personal level. At present, it seems not much work can be done on the implications relating to religious conversion, aggressive Hinduism, and such issues, because these issues are at present inextricable wound up with politics. Unless a separate class of people arise in India, who are active social workers, and not merely spiritual aspirants, these social implications cannot materialise. However, a lot is already underway on the serviceaspect which is itself fallout of the same concept. Swami Bhajanananda has extended this line of thought of service being fallout of Dharma Samanvaya, still further in his article Values, Yoga and Reality4 where he has shown that Science and Art, apart from Service, also are fallouts of Dharma Samanvaya. Philosophically, however, a lot still remains to be done, nonetheless, the least being, working out the details of the Universal Religion and the different aspects of this Universal Religion such as Universal Ethics, Universal Mysticism, Universal Cultus, etc. *******************

4 Cf especially the sections: Values & Reality, and Yoga-the connecting link between values & reality, in the article.