“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” (Shrimad Bhagavatam, 1.2.6)

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स वै पुंसां परो धर्मो
यतो भक्तिर् अधोक्षजे
अहैतुक्य् अप्रतिहता
ययात्मा सुप्रसीदति

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati

1. Institutional affiliation

This viewpoint says that the real meaning is to have some sort of connection with people of an elevated status. You recognize their status in the way you do for anyone else of importance. A title. A uniform. An occupation. Showing up to the office; be it a precinct, a hospital, a courtroom, a classroom, or a pavement adjacent to a bridge. The ability to answer questions from those who are inquisitive about that occupation.

In this way of thinking, religion means to belong to something. You belong to a certain religion. You practice a certain religion. You follow the religion of your parents, grandparents, and ancestors. People know which religion you belong to based on your attendance at a certain place. You go through the rituals. You pay allegiance.

In other words, you show up. That is the effect of following religion, in this particular way of thinking. You don’t really see any results until the afterlife, but that is the whole point. Religion is the one area where visible confirmation is particularly lacking. You have to trust the process. That is why religion is also known as faith. You invest faith in the explanation of the unknown. By following religion, you will be safe in the afterlife. That is just as important as the current life.

Beyond that, you go about things as you were doing previously. You find something to do. You think of ways to pass the time. You enjoy in the manner you see fit. Friends. Family. Loved ones. Recreational activities. Earning money. Investing. Find a passion. Just be normal. Religion is more about the institution you belong to than something which impacts your everyday decisions.

2. Change of consciousness

In this viewpoint, religion is not really something separate. Rather, the answer to all of life’s problems is found through a tradition of spirituality. It is a culture, more than a place. It is more a way to look at the world than merely a part of that world. It is more a unique outlook rather than a hope and a prayer about the future.

This viewpoint of religion starts with the premise of illusion. We are not seeing clearly. We have false identifications. This illusion is the reason we suffer. It is the cause of our distress. It is the source of our misery. It is the pit into which we continue to dip lower. We want to get out, but every other solution we try only digs the hole deeper.

In this viewpoint, religion is not necessarily tied to an institution. There is a line of teachers. There is a chain representing the downward flow of information. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada refers to this as the descending process of knowledge gathering. We reach for a book from high atop the shelf. We access wisdom from a trusted source instead of trusting our own experiences, in gathering bits and pieces through pratyaksha pramana, or visible evidence.

This viewpoint has transformation as the objective. From maya to tattva. From illusion to truth. Every individual is eligible. An individual is any living being. Their circumstances may not be entirely favorable for a legitimate pursuit towards tattva, but then circumstances can change. They can be made more favorable. The pratikula can turn around and become anukula.

This viewpoint not only accounts for the afterlife, but considers the past, as well. The previous time spent, which might now be regretted, essentially gets purified. The mechanism is not difficult, either. Goswami Tulsidas recommends simply renouncing bad association and chanting the name of Rama.

बिगरी जनम अनेक की सुधरै अबहीं आजु
होहि राम को नाम जपु तुलसी तजि कुसमाजु

bigarī janama aneka kī sudharai abahīṃ āju
hohi rāma ko nāma japu tulasī taji kusamāju

“The many past births you spoiled can be rectified right now, today, if you start chanting Shri Rama’s holy name and renounce bad association, says Tulsi.” (Dohavali, 22)

This viewpoint considers religion to be a way of life, one in which the allegiance and dedication are without motivation and without interruption. This viewpoint says that there can be no other meaning to religion, in the true sense. Religion should be for connecting with the Almighty, who is the source of everything. There should be no expectation of reward. There should also be no reason to stop in the service, which is known as dharma. Real religion is dharma, and dharma is always one.

Given the two viewpoints, we can decide for ourselves which is better. Should we pay homage to an institution and then fend for ourselves in finding direction in life? Is checking a box sufficient or should we look for guidance in every aspect of living? If we read self-help books to deal with different issues that arise during the life experience, why not find a self-help system that covers everything, from life to death and beyond?

In Closing:

Life everywhere else a wreck,
But on Sunday a box to check.

Heaven for the afterlife to save,
But for now on my own to behave.

Truth that when following religion real,
Towards all aspects of living appeal.

From start to finish, the why and the how,
Even purified past existences now.

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