डुबो कर चाशनी में लफ़्ज़ Dubo kar chaashni me lafz

न जाने क्यों मुझे महफ़िल में चुप रहना नहीं आता
डुबो कर चाशनी में लफ़्ज़, मुझे कहना नहीं आता

पहाड़ों जैसे दुःख भी झेलते कुछ लोग देखे हैं
मगर मुझको तो थोड़ा सा भी दुःख सहना नहीं आता

ये लहरें तो समंदर में रहेंगी उठती और गिरती
करे वो क्या जिसे लहरों के संग बहना नहीं आता

कुछ ऐसे लोग भी दुनिया में हमने देखे हैं 'राजन '
जिन्हें सब कुछ मिला है पर शुकर करना नहीं आता

                                    "राजन सचदेव "
                                              (29 मई 2018)

Na jaanay kyon mujhe mehfil me chup rehnaa nahin aata 

Dubo kar chaashni me lafz, mujhe kehnaa nahin aata

Pahaadon jaisay dukh bhi jheltay kuchh log dekhain hain
Magar mujhko to thodaa saa bhi dukh sehnaa nahin aata

Ye Lehren to samandar me rahengi uthti aur girti
Karay vo kya jisay lehron kay sang behnaa nahin aata

Kuchh aesay log bhi duniya me hum nay dekhay hain 'Rajan'
Jinhen sab kuchh milaa hai par shukar karnaa nahin aata

                                 'Rajan Sachdeva'   

                                     May 29, 2018
Chaashni     -    Sugar syrup

Difference Between Religion and Spirituality

A learned man was asked to explain the difference between Religion and Spirituality. 
His response was profound:

▪ Religion is not just one, there are many.
▪ Spirituality is one.

▪ Religion is for those who sleep.
▪ Spirituality is for those who are awake.

▪ Religion is for those who need someone to tell them what to do and want to be guided.
▪ Spirituality is for those who pay attention to their inner voice.

▪ Religion has a set of dogmatic rules.
▪ Spirituality invites us to reason about everything, to question everything.

▪ Religion threatens and frightens.
▪ Spirituality gives inner peace.

▪ Religion speaks of sin and guilt.
▪ Spirituality says, "learn from an error".

▪ Religion represses everything which is false.
▪ Spirituality transcends everything, it brings you closer to your truth!

▪ Religion speaks of a God; It is not God.
▪ Spirituality is everything and therefore, it is in God.

▪ Religion invents.
▪ Spirituality finds.

▪ Religion does not tolerate any question.
▪ Spirituality questions everything.

▪ Religion is human. It is an organization with rules made by men.
▪ Spirituality is Divine, without human rules.

▪ Religion is the cause of divisions.
▪ Spirituality unites.

▪ Religion is looking for you to believe.
▪ Spirituality you have to look for it to believe.

▪ Religion follows the concepts of a sacred book.
▪ Spirituality seeks the sacred in all books.

▪ Religion feeds on fear.
▪ Spirituality feeds on trust and faith.

▪ Religion lives in thought.
▪ Spirituality lives in Inner Consciousness.

▪ Religion deals with performing rituals.
▪ Spirituality has to do with the Inner Self.

▪ Religion feeds the ego.
▪ Spirituality drives to transcend beyond.

▪ Religion makes us renounce the world to follow a God.
▪ Spirituality makes us live in God, without renouncing our existing lives.

▪ Religion is a cult.
▪ Spirituality is inner meditation.

▪ Religion fills us with dreams of glory in paradise.
▪ Spirituality makes us live the glory and paradise on earth.

▪ Religion lives in the past and in the future.
▪ Spirituality lives in the present.

▪ Religion creates cloisters in our memory.
▪ Spirituality liberates our Consciousness.

▪ Religion makes us believe in eternal life.
▪ Spirituality makes us aware of Eternal Life.

▪ Religion promises life after death.
▪ Spirituality is to find God in our interior during the current life before death.

-We are not human beings, who go through a spiritual experience.

-We are spiritual beings, who go through a human experience.
                                   ~ Source Unknown ~
                    

Taaleem Humko Dee Thi ShehanShah Ne Kuchh Aesi

Shehanshaah nay dee theen hamen jo naseehatain 
Bhool gaye saaree hum un kee vaseeatain 
Joda tha unhon nay hamen Nirankaar say 
Lag gaye hain poojne par hum shakhseeaten 

"Roop rang se nyaare" ka tha diya unhon nay gyaan 
"Man buddhi say baahre" ka tha diya unhon nay gyaan
Jo dikhata hai - faanee hai - Nau dvaare maaya hain
Such-khand ke dvaare ka tha diya unhon nay gyaan

Taaleem vo hamesha hee detay rahay aisee  
ki man kee avastha ho Brahmagyaaniyon jaisee 
Daya Sat Santokh ho - aur man mein namarta 
Na chhal kapat ho jis men - rahe bhaavna vaisee  

Vo kahatay thay na dil mein rakho ranj-o-saazishen 
Na hon qadoorten - na hon  fazool  khwaahishen 
To chain aur sakoon say kataygee zindagee 
Jo saadgee fitarat mein ho - na hon numaaishen 

Na jaane kab aur kaise badal gayi rivaayaten 
Shoharton ko maan baithe hum inaayaten 
Ho gaye shuroo phir aapsee muqaablay
Bhool gaye jo dee theen unhon nay hidaayaten

Socho - kya roohaaniyat shohrat ka naam hai ?
Sirph taqreeren hee kya hamaara kaam hai ?
Chhoot  naa sakay agar hasad kee qaid say    
To mukt kaise honge agar man gulaam hai ?

Beshaq main day raha hoon tumhen Rabb kee nishaanee 
Par ye na bhoolo ki  mera jism hai faanee 
Jismon mein hee ulajh ke na rah jaana 'Rajan'
Ye baat sunee mainay shehan shaah  kee zubaanee                            
                                     'Rajan Sachdeva'

In the Nirankari mission, Baba Avtar Singh ji is lovingly known as  Shehan Shah ji.
Nowadays, many people have started talking about 'the Shehan Shah Yug' - the Shehan Shah Era'.
Those who did not see that time, they often ask how that era was - what was it like?

Though, I am not a poet - not a good one anyway - still I have tried to explain some description of that period - that era, as I had seen and understood it -  in the above poem.


Naseehaten ............      Advice, Lessons
Vaseeaten ............       Will, writings
Shakhseeyaten ........... Personalities
Taaleem .............         Knowledge, Education
Man kee Avastha ....   State of mind
Ranj .......................   Grief, Complaints, Animosity
Saazishen ..............   Conspiracy
Qadooraten ..........    Hatred, Impure thoughts, Animosity
Fazool khwaahishen ..... Useless, unnecessary desires
Saadgee .......................Simplicity
Fitarat .....................   Personal Nature, habbit
Numaaishen .................... To Exhibit, To advertise, To Show off
Rivaayaten ..................... Traditions
Shoharat ................... Fame
Inaayaten .................. Grace, Blessings, Instructions
Hidaayaten ................... Instructions
Taqreeren .................... Lectures
Hasad ...................... jealousy



Qaid ............. ............ Prison

तालीम हमको दी थी 'शहनशाह ' ने कुछ ऐसी

शहनशाह ने दी थीं हमें जो नसीहतें
भूल गए सारी हम उनकी वसीयतें
जोड़ा था उन्होंने हमें निरंकार से
लग गए हैं पूजने पर हम शख़्सीयतें

"रूप रंग से न्यारे " का था दिया उन्होंने ज्ञान
"मन बुद्धि से बाहरे" का था दिया उन्होंने ज्ञान
जो दिखता है - फ़ानी है - नौ द्वारे माया हैं
सच्च खंड के द्वारे का था दिया उन्होंने ज्ञान

तालीम वो हमेशा ही देते रहे ऐसी
कि मन की अवस्था हो ब्रह्मज्ञानियों जैसी
दया, सत,संतोख हो - और मन में नम्रता
न छल कपट हो जिसमें - रहे भावना वैसी

वो कहते थे न दिल में रखो रंज-ओ-साज़िशें
न हों क़दूरतें - न हों फ़ज़ूल ख़्वाहिशें
तो चैन और सकून से कटेगी ज़िंदगी
जो सादगी फ़ितरत में हो - न हों नुमाईशें

न जाने कब और कैसे बदल गई रिवायतें
शोहरतों को मान बैठे हम इनायतें
हो गए शुरू फिर आपसी मुक़ाबले
भूल गए जो दी थीं उन्होंने हिदायतें

सोचो - क्या रूहानियत शोहरत का नाम है ?
सिर्फ तक़रीरें ही क्या हमारा काम है ?
छूट न सके अगर हसद की क़ैद से
तो मुक्त कैसे होंगे अगर मन ग़ुलाम है ?

बेशक मैं दे रहा हूँ तुम्हें रब्ब की निशानी
पर ये न भूलो कि मेरा जिस्म है फ़ानी
जिस्मों में ही उलझ के न रह जाना 'राजन '
ये बात सुनी मैंने शहनशाह की ज़ुबानी 

                          'राजन सचदेव '

निरंकारी मिशन में बाबा अवतार सिंह जी को प्रेमवश शहनशाह जी के नाम से जाना जाता है।
आजकल बहुत से लोग 'शहंशाह युग' की बातें करने लगे हैं।
जिन्हों ने वह समय नहीं देखा वो अक़्सर पूछते हैं कि वो युग कैसा था - क्या था ?
मैं कोई कवि तो नहीं हूँ - लेकिन वो युग, जैसा मैंने देखा और समझा उसका कुछ वर्णन उपरोक्त नज़्म में लिखने का प्रयास किया है ....

नसीहतें ............    Advice, Lessons
वसीयतें ............    Will, Writings
शख़्सीयतें ..........   Personalities
तालीम .............     Knowledge, Education
मन की अवस्था .... State of mind
रंज ....................... Grief, complaint, animosity
साज़िशें ..............   Conspiracy
क़दूरतें .............      Hatred, Impure thoughts, Animosity
फ़ज़ूल ख़्वाहिशें .......... Useless, unnecessary desires
सादगी .........................Simplicity
फ़ितरत ..................... Nature, Habbit
नुमाईशें .................... To advertise, To Show off
रिवायतें ..................... Traditions
शोहरत ................... Fame
इनायतें .................. Grace, Blessings
हिदायतें ................... Instructions
तक़रीरें .................... Lectures
हसद ...................... Jealousy
क़ैद ............. ............ Prison

Tell Me One Sentence .......

A disciple asked:
Can you tell me one sentence .......
That can make me happy when I am sad 
 ...... and sad when I am happy?

The Guru said:
                   "This too shall pass"

सिर्फ मांगने से नहीं मिलतीं Sirf Maangnay Say Nahin Milti

लाख अगर शिकवे करें तो उससे भी क्या होता है ?
जितना किस्मत में लिखा उतना ही अदा होता है
सिर्फ मांगने से तो ख़ुशियाँ नहीं मिलतीं कभी
मिलता है 'राजन ' वही जो हमने बोया होता है

Laakh agar shikvay karen to us say bhi kya hotaa hai 
Jitnaa qismat me likhaa, utnaa hi adaa hotaa hai
Sirf maangnay say to khushiyaan nahin miltin kabhi 
Miltaa hai 'Rajan' Vahi jo hum nay boyaa hotaa hai 

Qualities of Brahm-Gyani - Part 3

In brief, some of the main qualities of the Brahm-Gyani according to Bhagavad Geeta and the Guru Granth Sahib would be:

• Equality – Considering and respecting everyone equally.
• Equanimity - Keeping a balanced mind in any situation – favorable or unfavorable – during happy or sad moments because nothing is permanent – everything, every situation good or bad, will pass.  
• Unaffected by praise or insult - Continue working sincerely towards achieving the goal - without getting affected by praise or insult from others. 
• Free from the sense of ‘Doer-ship’ 
• Free of expectations, hopes and desires.
• Free of fear, greed and anger 
• Free of likings and un-likings … (Tulya Priyo Apriya)
• Neither longing or craving nor rejection. 
• Pure – inside and outside – Honest etc.

In fact, regardless of whether we are religious or not religious – Spiritual or not Spiritual, these qualities will lead us to live a satisfactory - peaceful and a happier life. 

Since the dawn of civilization, scholars and psychologists have tried to find the ways to make human life more comfortable and happier. In the west, great scholars like Sucrets, Aristotle and many others introduced and instituted the ‘rules, ethics and laws’ to improve the social life – as a community or a state, - while the East focused more on the ‘Aatm-Gyaan’ - personal spiritual growth. The qualities of a ‘Sthit-Pragna or Brahm-Gyani’ mentioned above and in the previous articles are actually great psychological lessons for a happier and peaceful life taught by the ancient Scriptures. Lord Krishna talked about these qualities in Bhagavad Geeta thousands of years ago. Since it was written in Sanskrit language, it was read and understood only by the elite and educated class - it did not become popular in the general public or accessible to ordinary people.
Hence, for the benefit of the general public it was repeated and taught again - beautifully in the then popular languages by the Saints and Gurus of ‘Sant-Mat’ and Bhakti-Movement - and the Sikh Gurus through Gurbani between the period of thirteen and seventeen centuries - about 300 to 700 years ago. The same great ideology of Geeta and Gurubani has been adopted and interpreted in other regional languages in the holy books of some of the modern Bhakti and reformist movements such as Nirankari mission etc. 

Interestingly, the same qualities of the Brahm-Gyani are being repeated by today’s motivational speakers – presented in their own modern way – without mentioning the words Aatm-Gyaan or Brahm-Gyan of course. 
The Scriptures are written in the form of poetry - which is a beautiful way of expressing the deep ideas in short poetical phrases. But it also makes it open to various interpretations. Readers may translate it according to their own understanding - depending upon their cultural and educational backgrounds. 

Some of the above-mentioned qualities may seem to be very high bar but at least following them up to some extent may prove to be quite beneficial in day to day life. They can be a great help to succeed in business and the corporate world– including social, political and spiritual organizations as well.

                             ‘Rajan Sachdeva’ 

                                                        ~To be continued~

Qualities of Brahm-Gyani - And How to Achieve Them

I have received few comments, messages and questions about the previous article “Qualities of Brahm-Gyani” through private emails similar to the following one:

Through such thoughts, we get literal knowledge. Still by reading such views, why our lives are not becoming a saintly life? You have lot of knowledge of holy scripts, tell some way by adopting that we may feel real or truthful change. 
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 

First of all, I must admit that even though I might have provided some ‘literal-knowledge’ on this subject – I myself have not achieved this stage yet. 
However, I do believe that reading and talking about such inspirational verses from the Holy Scriptures can help us to achieve this wonderful higher state of mind. But we need to work on making it a part of our daily life. 
As they say – Practice is the key to everything. No one else can do it for us – we need to do it ourselves.
One psychologically proven method to achieve any goal is – To keep reminding ourselves over and over - early in the morning when we wake up and then throughout the day. This is the reason that our elders used to get up early and read the Holy Scriptures of their choice - Scriptures they believed in. It was a wonderful and practical method prescribed by the Rishis and Sages; Gurus and Saints – for us to remember what we are supposed to do. Unfortunately, it has become an empty ritual for many – just to keep reading or reciting without even understanding its meaning – sometimes so fast that even we ourselves cannot understand what we are saying. Many times, the tongue is reciting the verses from Scriptures but the mind is wandering somewhere else. 
The real purpose of this practice was not to make it a ritual, but to remind our self what to do and how to live a better life.
It’s like reading a lesson over and over to remember before exams – like reading the rules of grammar and repeating the new words over and over to improve our vocabulary when learning a new language. Similarly, reading, reciting or singing – and talking about these great qualities in Satsangs and similar gatherings or any religious places can provide a tremendous help in achieving these goals. 
But it must be done sincerely – not merely as a performance or a ritual. 
If we really want to live and behave like a Brahm-Gyani, then we must try to cultivate these great qualities in our own life. 
Therefore, one way to achieve these qualities is - to remember them constantly by reading, reciting and listening to them - and keep on working and practicing to cultivate them in our mind.
There is also another way mentioned in the Scriptures – by doing or instigating that - these qualities will automatically ingrain in the mind and become part of our nature. 
And that is – expanding the SELF – seeing everything as SELF. 
We cannot envy or be jealous of our-self - cannot cheat or inflict insults or any harm upon our-self. If we see our own self in every one around us then we will not be able to do any such things to others. We will automatically become free of jealousy, greed, anger and ego etc. As I have mentioned many times before, no mother ever has to be taught to love and take care of her child. She does all that through her natural instinct. All parents - mothers and fathers - see themselves in their children. They don’t need to remind themselves to love and take care of them – they just do it naturally. 
Similarly – Lord Krishna Says:
Sarva-Bhutastham Aatmaanam – Sarva Bhutaani ch-aatmani 
Ikshtay yog-yuktaatmaa - sarvatra Samdarshanaah *                   
"With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self. 
He sees the same everywhere".            (Bhagvad Geeta 6 - 29)
                                           
"Sab Govind hai, Sab Govind hai – Govind binu nahin koi"
All is God - All is God – there is nothing other than God.
                                                Sant Namdev ji (GGS page 485)
"Sabhai ghat Ram bolay Rama bolay - Ram bina ko bolay ray"
Ram (God) speaks in everyone – Who speaks other than Ram in everyone?
                                                      Sant Namdev ji (GGS page 988)
"Tohi mohi – mohi tohi – Antar kaisa"
You are me – and I am you – where is the difference? 
                                                    Sant Ravidas ji (GGS page 93)

If one sees the Self in every one, and everyone in the self – 
If one does not see duality anywhere -
If one remembers the Gyana - 
Then all the above-mentioned qualities of the Brahm-Gyani will automatically start to become part of one’s nature. Then without even trying to remember – without even trying to achieve them – they will be there.

                                 ‘Rajan Sachdeva’

सर्व भूतस्थमात्मानं सर्व भूतानि चात्मनि 
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः   
                                (भगवद गीता 6 -29)

सब गोविन्द है  सब गोविन्द है - गोविन्द बिनु नहीं कोइ 
                               (संत नामदेव जी)

सभै घट राम बोले रामा बोले राम बिना को बोले रे 
                               (संत नामदेव जी)      
तोही मोही - मोही तोही अन्तर कैसा 
                              (संत रविदास जी)

Snake and the Saw

A snake penetrated into a carpentry workshop. As it slipped, it passed over a saw and got slightly wounded. 
It quickly turned and bit the saw - and by biting the saw, the snake seriously got wounded in its mouth! 
Not understanding what was happening and thinking that the saw was attacking him, it decided to roll around 
and wrap around the saw to suffocate it with all its body by squeezing it - with all its strength, but it ended up 
killing himself
Sometimes we react in anger to hurt those who have harmed us, but we realize later that in fact we are hurting ourselves.
In life it is better sometimes to ignore situations, ignore people, ignore their behavior and their words.
Sometimes it is better not to react, so as not to suffer consequences that can sometimes be deadly or harmful.
Do not let hate take over your life because love is stronger than anything.

Keep Smiling and Spread Happiness.....

हम दुआ लिखते रहे - Hum Duaa Likhtay Rahay

हम दुआ लिखते रहे - वो दग़ा पढ़ते रहे 
एक नुक़्ते ने महरम से मुजरिम कर दिया 

Hum duaa likhtay rahay - vo daghaa padhtay rahay
Ek nuqtay nay Mehram say Mujrim kar diya 

"I wrote ‘Duaa’ - They read it as Daghaa 
Just one dot turned it from well-wisher into fraudulent"

When writing in Urdu - in Persian or Arabic script - the words Duaa and Daghaa -
Or Mehram and Mujrim are very similar to each other. The difference is only of a dot - called nuqta. 
Placing a dot on top of Duaa makes it Daghaa
and placing a dot underneath Mehram makes it Mujrim -  both conveying opposite meanings.  
One small mistake - one wrong gesture can make a huge difference.

Duaa    -     prayer or a well-wishing thought 
Daghaa  -   deception, deceitfulness
Mehram  -  Well-wisher
Mujrim   -  Criminal, Fraudulent, Offender 

 For those who can read Urdu:

 ہم دعا  لکھتے رہے  -  وو دغا  پڑھتے رہے 
ایک نقطے نے محرم سے مجرم  کر دیا 

धर्म क्या है

आमतौर पर "धर्म " शब्द का अनुवाद Religion  के रूप में  किया जाता है।
लेकिन संस्कृत के विद्वान इसका अर्थ दो तरह से समझाते हैं
एक प्रचलित अनुवाद है:
                             "धारयते इति धर्मः"
अर्थात जो धारण किया जाए वह धर्म कहलाता है।
दुसरे शब्दों में - जो भी विचारधारा या दर्शन (Philosophy) हम अपनाने का संकल्प करते हैं, उसे धर्म कहा जाता है। 
यही नियम संबंधों पर भी लागू होता है  - इसी कारण से भारत में गोद लिए हुए - 'अपनाए' हुए यानी adopt किए हुए बेटे 
या बेटी को 'धर्म-पुत्र या धर्म-पुत्री' कहा जाता है। और 'मुँह बोले ' भाई या बहन को 'धर्म-भाई एवं धर्म-बहन' कहा जाता है।
चूंकि वैवाहिक संबन्धों को भी सांस्कृतिक, सामाजिक और धार्मिक या कानूनी समारोहों के माध्यम से स्वीकार किया जाता है 
अर्थात 'अपनाया जाता है' - इसीलिए पत्नि को भी औपचारिक रूप से 'धर्म-पत्नि' कहा जाता है।

लेकिन अपने आप में  'धर्म' शब्द को आम तौर पर किसी आध्यात्मिक विचारधारा से जोड़ा जाता है; जो कि जन्म से या 
अपनी पसंद से अपनाया गया हो । इस परिभाषा के अनुसार, आमतौर पर धर्म को अंग्रेजी में 'Religion ' के रूप में 
अनुवादित कर दिया जाता है, लेकिन ये वास्तव में इसके सही अर्थ को नहीं दर्शाता है । 
रिलिजन Religion का अर्थ है एक ख़ास किस्म की विचारधारा या मान्यता।
पाश्चात्य विचारधारा के अनुसार -
"भगवान क्या है, मनुष्य और ब्रह्मांड के साथ उस का क्या सम्बन्ध है - 
मानव जीवन का अर्थ और उद्देश्य, और उस लक्ष्य को प्राप्त करने के साधन एवं तरीके - 
भगवान को क्या पसंद है और क्या नहीं - 
हमें क्या करना चाहिए और क्या नहीं करना चाहिए" - इत्यादि नियमों और विचारों पर आधारित होता है Religion अथवा धर्म।  

चूंकि इन बुनियादी सवालों पर अधिकांश प्रचलित धर्मों के विचार अलग अलग हैं, इसलिए कुछ लोग उस धर्म या Religion  को - 
जो उन्हें अधिक तार्किक लगता है या उन्हें अधिक समझ में आता है - अपनाने का विकल्प चुन लेते हैं। 

2

वैदिक संदर्भ में 'धर्म' का मतलब है 'मूल प्रकृति' - Constitution या Basic-nature. 
उदाहरण के लिए, आग की मूल प्रकृति है जलाना - गर्मी और प्रकाश प्रदान करना। 
यदि आग जला नहीं सकती - अगर यह गर्मी और प्रकाश नहीं दे सकती, तो इसे आग नहीं कहा जा सकता। 
हिंदी में एक प्रचलित वाक्यांश है कि :
"आग का धर्म है जलाना, और पानी का धर्म है शीतल और शुद्ध करना "।
संसार की प्रत्येक वस्तु की अपनी एक मूल प्रकृति है - अपना अपना स्वभाव है - जिसे उसका मौलिक धर्म कहा जाता है। 
पृथ्वी की प्रकृति या धर्म है हर वस्तु को अपनी ओर खींचना एवं स्थित रखना - गुरुत्वाकर्षण (gravity) की शक्ति से स्थिरता 
प्रदान करना - जबकि आकाश का धर्म है विशालता और असीमता। 
वनस्पति का धर्म भोजन प्रदान करना है, और वायु का धर्म है जीवन को बनाए रखना।
वेदों के अनुसार ब्रह्मांड में हर जीवित और अजीवित वस्तु की अपनी अपनी संवैधानिक प्रकृति या धर्म है।
सांप और बिच्छू का धर्म या प्रकृति काटने की है और कुत्ते का धर्म या स्वभाव चौकीदारी और रक्षा करना है।

स्वाभाविक तौर पर अब यह प्रश्न उठता है कि :

"मनुष्य का 'मौलिक धर्म' क्या है?"

स्पष्ट है कि मानव का धर्म है 'मानवता' 
धारयते इति धर्मः  के अनुसार तो जिसे धारण कर लिया या अपना लिया वही धर्म है। 
और इस परिभाषा के अनुसार तो हमारे पास चुनने के लिए कई धर्म हो सकते हैं।
लेकिन दूसरी परिभाषा के अनुसार - मनुष्य मात्र का केवल एक ही मौलिक अथवा स्वाभाविक धर्म हो सकता है; 
और वह है  'मानवता'।

'मानवता' क्या है?

मनुष्य की मूल प्रकृति एवं स्वाभाविक धर्म है  - " प्रेम और सेवा "

यह सत्य है कि पक्षी और अधिकांश पशु भी अपने नवजात और युवा संतान को प्रेम और सुरक्षा प्रदान करते हैं लेकिन 
उनका प्रेम - उनकी सेवाएं कुछ सीमित समय के लिए होती हैं; जब तक कि उनके नवजात बच्चे अपना भोजन स्वयं नहीं 
ढूंढ पाते और अपनी सुरक्षा का ख्याल स्वयं नहीं रख सकते। 
लेकिन मनुष्य तो - न केवल अपने बच्चों और माता-पिता - बल्कि सगे सम्बन्धियों, रिश्तेदारों, दोस्तों-मित्रों और यहां तक ​​कि 
अपरिचित - अजनबियों को भी जीवन भर के लिए अपना प्रेम और सेवाएं प्रस्तुत करते रहते हैं। 
हम तो जीवन भर अपनी इंद्रियों को भी प्रसन्न रखने का प्रयास करते रहते हैं। 
जबकि पशु और पक्षी तो केवल अपने परिवार को भोजन और सुरक्षा प्रदान करने के लिए अपना प्रेम और अपनी सेवाएं प्रस्तुत करते हैं, 
हम मनुष्य तो  अपनी इंद्रियों को भी प्रसन्न करने के लिए - और अपने प्रियजनों की प्रसन्नता और उनके मनोरंजन के उद्देश्य से भी अपनी सेवाएं प्रदान करते हैं। मनुष्य मात्र की सुविधाओं और मनोरंजन के लिए - मानव जीवन को आसान और सुविधा-जनक बनाने के लिए ही वैज्ञानिक प्रतिदिन नए नए आविष्कार करते रहते हैं।  
तो इसका अर्थ यह हुआ कि मूल रूप से, हम जो कुछ भी करते हैं - आविष्कार करते हैं या बनाते हैं - उसका मूल उद्देश्य हमारे अपने शरीर या हमारे आस-पास के लोगों को सेवा प्रदान करना है। यही मनुष्यों की मौलिक प्रकृति एवं मूल-स्वभाव है; 
यही मानव जाति का असली और एकमात्र स्वाभाविक धर्म है।
जैसे आग यदि जलाती नहीं, या गर्मी और प्रकाश प्रदान नहीं करती, तो इसका अर्थ है कि वह अपने स्वभाव के उलट - 
अपने धर्म के खिलाफ जा रही है।
इसी प्रकार, अगर हम दूसरों को सेवा प्रदान नहीं कर रहे, तो हम अपने स्वाभाविक धर्म के उलट जा रहे हैं; 
मानवता के धर्म के खिलाफ जा रहे हैं ।
हमारे प्राचीन शास्त्रों के अनुसार :
                          सेवा परमो -धर्म:
                                         अर्थात सेवा ही सर्वोच्च धर्म है 

                                                    'राजन सचदेव'

What is Dharma

"Dharma"

(Should be pronounced 'Dharm’, not Dharmaa)

The word "Dharma", is commonly, but mistakenly translated as Religion. 
However, as I understand, the Sanskrit scholars define it in two different ways.
One common translation of the word 'Dharma' is:
                                  "Dhaarayatay iti Dharmah"  धारयते इति धर्मः 
                                   (Whatever we adopt is called Dharma.)

Meaning whatever ideology or philosophy, including the field of action we choose to adopt, is called Dharm. That is why an ‘adopted’ son or daughter in India is called ‘Dharm-Putra or Dharm-Putri’. An adopted brother or sister by choice is known as ‘Dharm-Bhai or Dharm-Behan’.
Since the marriage partners are also chosen, accepted and ‘adopted’ through the cultural, social and religious or legal ceremonies, hence, the wife is also known as ‘Dharm-Patni.

But the word ‘Dharm’, by itself, is commonly understood to be connected with one’s spiritual ideology; adopted by birth or by choice. By this definition, usually Dharma is translated in English as ‘Religion’, even though it may not define its real and complex meaning.
By this definition, a person’s beliefs and understanding of – what is God, and His relationship with the man and the universe, the meaning and purpose of human life, and ways and means to achieve that goal- defines his or her Dharma.
Since most common religions have different views on these basic questions, people choose to adopt different Dharmas or religions - one that seems more logical or makes more sense to them.

2.

In Vedic context, however, ‘Dharma’ means one’s ‘Constitution’ or the ‘Basic Nature’.
For example, ‘Dharma’, the constitution or the basic nature of fire, is to burn and to provide heat and light. If fire does not burn, if it does not provide heat and light, it cannot be called fire.
There is a common phrase in Hindi: 
Aag ka dharm hai jalaana, aur paani ka dharm hai sheetal aur shudh karna”.
(Dharm or Constitution of fire is to burn and of water is to cool and clean)
Everything in nature has its own constitution; its own basic nature or Dharm. Earth’s Dharm or constitution is to hold everything down and provide support and stability while sky’s dharm is vastness and limitlessness. Tree’s dharm is to provide, and Air’s constitutional dharm is to sustain life.
According to Vedas, every living and non-living thing in the universe has its own constitutional nature or dharma.
Snake’s and scorpion’s dharm or nature is to bite and dog’s dharm is to protect.

What is the ‘Constitutional Dharma’ of humans?

Obviously – it’s ‘Humanity’.
Now, according to the first meaning, which is ‘to adopt’, there can be many different Dharms or religions for one to choose from, and to adopt.
But by the second definition, there can be only ‘one’ constitutional Dharma of all human beings; and that is ‘Humanity’.

What is ‘Humanity?’

The constitutional Dharma or basic nature of human beings is to ‘love and render service’.
It is true that birds and most animals also provide love, security and service to their new-born and young ones but their services are only for a limited time; until their young ones are able to find their own food and take care of themselves. Humans on the other hand, tend to love and render services to their children, parents, relatives, friends, communities and even strangers for all their lives. We even constantly try to provide services to our own senses. Whereas the animals and birds render their love and services only to provide food and security to their families, we humans render services to our own senses and of the loved ones for pleasure and entertainment purposes too.
So basically, whatever we do or create is to render services to ourselves or those around us. That is the basic nature or constitution of human beings; that is the real and only Dharma of mankind.
Just like if the fire does not burn or provide heat and light, then it’s going against its Dharma, because that is what it should do.
Similarly, if we do not render service to others, then we are going against our Dharma; the Dharma of Humanity.
According to one ancient Sanskrit saying:
         ‘Seva Parmo-Dharmah’   सेवा परमो धर्म  
        ‘Seva (service) is the supreme Dharma’
                                  ‘Rajan Sachdeva’

Qualities of a Brahm-Gyani

Previously, The basic criterion of a Brahm-Gyani was:
“When a person completely casts off all the desires of the mind;
And is satisfied in the self by the Self, then he is said to be the 'Sthitpragna')  
                                             (Bhagvad Geeta 2-55)
                                        ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 

Further qualities of a Brahm-Gyani 

First of all, the Brahm-Gyani - not only knows Brahm, but also sees Him all around and all the time.  
                     “Yo maam pashyati sarvatra – sarvam cha mayi pashyati”
“One who sees me (Brahm) everywhere – and also sees me within everyone.” 
                                                             (Bhagvad Geeta 6: 30)

                 “Man saacha, mukh saacha soye

                   Avar na paikhai aikas binu koye

                   Nanak ehu lachhan Brahm-Gyani hoye” 

                                                 (Sukhmani Sahib)

The True One resides in his mind, and on his lips
He does not see anyone other than the ‘One’ -
Nanak says this is the characteristics of the Brahm-Gyani.

So, the first and the foremost quality of a Brahmgyani is to see the Almighty Lord 
everywhere and within everyone and everything. 
He feels that:
“Sabai ghat Ram bolay, Rama bolay, Ram bina ko bolay ray”
                                                                                   (Gurbani)
Having set the basic characteristics of a Brahmgyani, Bhagavad Geeta 
and the Adi Granth (SGGS) continue to describe the additional qualities of Brahmgyani in details. 
Bhagvad Geeta says:
                         Dukheshu anudvigmanaa 
In pain whose mind is not shaken (does not feel pain)
                        Sukheshu vigataspraha - 
Who is not affected by pleasure.
                        Veetraag bhaya krodhah 
Who is free from attachment, fear and anger.
                     Sam-dukh-sukhah - 
Alike in pleasure and pain;
                          Svasthah - 
who dwells in the Self;
                         Sam-loshtaashm-kaanchanah
To whom dust, stone or gold are alike
                        Tulya Priya-apriyo - 
To whom the dear and not-dear are the same
                         Dheerah - 
Patient – having Self-control 
                         Tulya-ninda-atmsanstutih - 
To whom slander and praise are same.
                          Maan-apmaanyoh tulyah - 
To whom honor and dishonor are same (who is not swayed by either honor or dishonor)
                          Tulyoh mitra-ari-pakshyoh
He treats friend and foe alike (without prejudice)
                          Sarvaarambh parityaagi - 
He, who does not consider himself to be the doer,
                          Gunaateetah sa uchyatay - 
he is said to have crossed beyond the Gunas; he is not affected by the three types of nature that binds one to the mortal world.
                           Anpekshah, Shuchirdaksha
Free from hopes and desires, Pure (inside and out)
                           Udaaseeno Gatvyathah
Unattached and unconcerned with the world, remains desire-less and untroubled 
                           Vihhaaya Kaamaanyah Sarvaan
Who abandons all kinds of lustful desires,
                            pumaanshcharati Nisprah
Moves around free from longing 
                           Nirmamo-Nirhankaarah
One who is without the sense of  I, My and Mine - without ego, 
                           Sa shaantim adhigachhati
He attains the ultimate peace.
                                       ~  ~  ~
Exactly same, almost word to word description of the Brahmgyani is given by the 9th Guru in the Adi Granth (GGS)
                           Jo nar ḏukẖ mai ḏukẖ nahī maanai. 
That man, who in the midst of pain, does not feel pain, 
                          Sukẖ sanehu ar bẖai nahi jaa kai kancẖan maati maanai. 
who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust
                          Nah nindya nah usṯaṯ jaa kai lobẖ moh abẖimaanaa. 
Who is not swayed by either slander or praise, nor affected by greed, attachment or pride; 
                         Harakẖ sog ṯe rahai niaarau naahi maan apmaana. 
who remains unaffected by joy and sorrow, honor and dishonor
                        Aasa manasaa sagal tyaagai, Jag tay rahai niraasaa
who renounces all hopes and desires and remains desireless in the world;
                       Kaam krodh jeh parsay naahin - 
                       Teh ghat Brahm nivaasaa 
Who is not touched by lustful desires and anger; 
within that heart, God resides.

                                         ~ To be continued ~

Complete Shlokas from Bhagvad Geeta:
Dukheshu anudvigmanaa - Sukheshu vigataspraha
Veetraag bhaya krodhah - SthitdheerMuniruchayatay
                                                                            (2:56)
Sam-dukh-sukhah svasthah sam-loshtaashm-kaanchanah
Tulya Priya-apriyo dheeras-tulya-ninda-atmsanstutih
                                                              
Maan-apmaanyoh tulyastulyo mitra-ari-pakshyoh
Sarvaarambh parityaagi gunaateetah sa uchyatay
                                              (Chapter 14 shloka 24-25)
Vihhaaya Kaamaanyah Sarvaan pumaanshcharati Nisprah
Nirmamo-Nirhankaarah - Sa shaantim adhigachhati
                                                                          (2: 71)