It is Dharm that upholds people. The importance of religious rites, ceremonies and observances should not be overemphasized. It is necessary to change with times.

(1) The Taittireeya Upanishad clearly uses the word Dharm to mean "obligatory works" (Satyam Vad, Dharm char).
Reply: This section of the Upanishad defines Hindu secular approach. It is broad minded. It allows the scriptures to be interpreted when it says, "Consult learned, respected and incorruptible Braahman when there is doubt on Dharm." The binding condition is that those Braahman should have Dharm (social welfare and progress) as their objective in life. This section provides the religion with its catholicity.

(2) Ved, Smriti, usages of good men, what is agreeable to oneself and desire born of deliberation are recognized as source of Dharm.
(3) The concept of Dharm has undergone an evolution over the years always keeping the core meaning.
(4) Manu goes to the extent of saying that when a Dharm is hated or disliked by people it must be given up.

(5). Hindu should be a Hindu
(6) Vedaant has to be interpreted as a religious philosophy independent of the caste system or mythology or rites and ceremonies
(7) Today, Satee has become an incredible thing of the past.
(8) The contemporary scientific knowledge which in their time they interpreted to arrive at the various Darshan are now largely obsolete
(9) Our Upanishadik philosophy is with a new meaning and fresh application to our own social problems.

What is Dharm?
The word Dharm is used in various senses down the ages and the meaning and scope have enlarged since.

dhaaranaat Dharmmityaahuh, dharmo dhaarayate prajaah  (it is Dharm that upholds people).
Religious rites, ceremonies and observances, principles of conduct, privileges, duties and obligations of a man, even rules of law, customs and
manners of society etc, can be included in the term Dharm.

Mahaa Naaraayan Upanishad says, "Dharmo vishwasya jagatah pratishthaa"   (Dharm is the foundation on which the entire universe stands).
Dharm here means righteous behavior based on truth and capable of bringing good to the whole creation.

Dharm in Ved and Upanishad
It is said that the term Dharm occurs in Rig Ved 56 times. Here, it has been used as duty or action which helps to sustain the world (Jagaddhaarak Karm).

In our journey towards perfection, while passing through several stages of spiritual development, in each stage, there will be certain duties and code of conduct. Chhaandogya Upanishad says --
"trayo Dharm skandaa yagyo dhyaayaanaam daanamiti prathamaah
(there are three Dharm - performance of sacrifices, study of scriptures and giving gifts - the first).

The Taittireeya Upanishad clearly uses the word Dharm to mean "obligatory works" (Dharm Char).

Dharm in the Epics
raamo vigrahavaan Dharmah (Rama is Dharm personified) - To speak the truth and to keep up promises is the key note of Dharm in the Raamaayan. He had up new norms of Dharm by accepting the hospitality of Guha and Shabaree, by refusing to have more than one wife, by performing thje last rites of Geedh Raaj Jataayu, by forcing Vibheeshan to perform the last rites of Raavan etc.

The Mahaabhaarat gave the definition for Dharm as "dhaaranaat Dharmmityaahuh" - Virtues like Satya, and Ahinsaa are extolled. The stories of
Dharm Vyaadh, Tulaadhaar etc, eulogize the performance of duties. It is here that worldly life and pursuits were given a decent place in the
scheme of life. The concept of "aapat Dharm" was introduced here wherein relaxation of the well known moral standards in times of distress was allowed.

Dharm in Smriti and Dharm Shaastra
Detailed instructions about the way of life helping us to be in tune with Dharm are given in the Smriti. These have a sociological bias. Yaagyavalkya Smriti interestingly gives an interesting instruction --
"shrutih smritih sadaachaarah swasya cha priyamaatmaanaha smyaksankalpajaha kaamo Dharm moolam idam smritam"
(means Ved, Smriti, usages of good men what is agreeable to oneself and desire born of deliberation are recognized as source of Dharm).
The concept of Dharm has undergone an evolution over the years always keeping the core meaning.
Dharm is not a stagnant concept.

One may observe that the social laws, customs and manners have been constantly changed depending on the needs of the times. Manu goes to the extent of saying that when a Dharm is hated or disliked by people it must be given up. (Manu 4.176.) We may see that over the years, the rules and regulations have changed to suit the tastes and needs of the people keeping the central spiritual principles in tact.
DYNAMISM. Criticism of Vaidik ritualism in the Upanishad, changes in the Anulom marriages and foods, Kalivarjya principles (like animal sacrifice etc.) indicate that Hindu society was always dynamic and not stagnant. The sages were endowed with a lot of common sense. Thus, we see that Dharm has always been dynamic and a real force to reckon with in our national life. If this fact is kept in mind all could live in
peace and happiness. Then, the Vyaas' saying, "Dharmo rakshati rakshitah" would be true. The secret of the survival instinct of Hinduism is the scientific spirit exhibited throughout history. Whenever there was an upheaval, it has responded vigorously, intelligently and prudently. It is this vitality that gave birth to the various reform movements.

Reformers
--The Upanishadik sages were the first reformers. When the Rig Vedik religion deteriorated to a maze of sacrifices, the sages rejected them and advised meditation and knowledge of the Aatmaa.
--Lord Krishn was the second reformer. He brought out a balance and harmony among the Gyaan, Bhakti and Karm disciplines. His declaration of the Nishkaam Karm concept was his greatest contribution.
--The third in this line was by Mahaaveer and Buddha. They substituted dry logic with simple moral and ethical principles in order to achieve peace and joy here and now. However, these were misunderstood and it resulted in the desertion of Vaidik religion.
--Shankaraachaarya took birth at this stage to resuscitate and reestablish Sanaatan Dharm.
--Next stage, the fifth reform movement, was a series of invasion by outside invaders. There was a lot of change because of this in the social and religious fields. In this critical period, several spiritual leaders came up and protected our religion by bringing in several new concepts like Bhakti movement etc.
--With the advent of the British, there was a planned import of the cultural and religious ideas from the west. Then, the sixth reform movement became necessary. Raja Ram Mohan Roy, Swami Dayanand Saraswati, Mahadev Govind Ranade, Ramakrishna Paramahans, Swami Vivekananda were some of the important leaders. So, Sanaatan Dharm regained balance. This effort continued under Ramana Maharshi, Aurobindo and a few institutions like Ramakrishna Mission, Chinmaya Mission, Divine Life society etc.

Religion should be understood apart from the mythological, ritualistic and sociological forms in which Hinduism is embedded. Vedaant has to be interpreted as a religious philosophy independent of the caste system or mythology or rites and ceremonies. What really matters is the the philosophy based on spiritual experience and not the particular social arrangements or the beliefs in particular deities. The soul of a religion is different from its body. While the soul is imperishable, the body is perishable. The various myths, rites etc, are parts of the body.

The social reform movement started with Raja Ram Mohan Roy's agitation against Satee Prathaa. Today, Satee Prathaa ia no more there. Child marriages and polygamy have become illegal. Widow marriages have been made possible. There is a  provision for divorces. Foreign travel has become very common. There is no ban for inter-caste marriages and dining. Caste system has become less rigid. The demon of untouchability is almost dead. Women have become educated and are occupying highest offices. The list can go on. That shows that the ice has been broken in all directions and further progress is necessary. We cannot go back to the evil customs and harmful restrictions of the age of decadence.

There is a dire need to adjust the teachings of Hinduism to the scientific thought and the political and social philosophies. The contemporary scientific knowledge which in their time they interpreted to arrive at the various Darshan are now largely obsolete. Knowledge of the world has increased tremendously, society has grown infinitely more complex and the ideas of the rights and duties of men have undergone a thorough change.
So, in the 21st century, it is necessary to reinterpret the religion in terms of our new knowledge. In a way, a beginning was made by Dr.
Radhakrishnan in his book, The Reign of Religion and Idealistic View of Life". Herein, he has reviewed all the contemporary scientific and
philosophical systems of the west in the light of Vedaantik idealism and interpreted that in relation to developments. Then, we could see that the Upanishadic philosophy with a new meaning and fresh application to our own social problems.

THE BANE OF HINDU SOCIETY

(1) If a Christian missionary were to ask a Hindu whether he believed in one God or many Gods, in fate or free will, in existence of a heaven and hell, he cannot answer. If he goes to a family priest for clearing his doubts, the priest does not know anything either beyond the round of
ritual and mechanical conducts. Priest in general should be centers of light and learning on religious matters. So, there is a need for devising suitable schemes of religious education for the youth and proper training for the priests.
(2) The present practice of teaching obscurantist and bigoted type of religion (by some others) is fraught with great danger. A qualified priest
should be a man of general culture and should be able to explain the significance of the ritual he conducts and point out its vital connection
with the philosophy of Hinduism. Temples should also become places of religious instruction. Bigoted, caste ridden, narrow minded Pandit cannot provide proper instructions.
(3) The English clergy attracts some of the most brilliant men to enter the church and become the leaders of their religious thoughts. This should be followed by offering good remuneration to the priests. It is only when the highly educated and properly qualified men join the priestly orders that the various cobwebs of superstition could be removed and a contact would be established between the philosophy and rituals.
(4) It is necessary to realize that rituals and learning are only aids to religion. The essence of religion is in the constant awareness of the presence of God and of loving fellowship with Him. There cannot be religious man without being Moral. Strength of character is more important that religiosity.
The basic rite of the Vaidik religion was Yagya (sacrifice). It became Poojaa (worship) where God is represented by an icon sanctified by special rites. Whereas temples played no part in Vaidik religion, the country has become a land of temples now. The animal sacrifices of the Vaidik period gradually disappeared. It should be remembered that there was a practice of human sacrifice also in the middle ages. The Taantrik and Shaakt followers had various other practices. Some of the Taantrik rites had broken all taboos of Hinduism. Brashmsn also followed some of these practices especially in eastern India.

In its long history reaching back to unrecorded history, Sanaatan Dharm has had its share of sects and doctrines, of reformations and revivals. But the essential part of the core is unchanged. This core can be summarized as follows:
1.  God exists.
2. He can be realized.
3. The supreme goal of human existence is this realization.
4. There are different ways to achieve this.

Although many beliefs have scientific bases behind them but there are several beliefs amongst us which have scientific reasons. At the same time there are several others which have none and are to be considered as superstitions. These require to be removed too if we have to satisfy the youngsters who are also science and logic oriented. If someone says that we have to maintain every thing that is old, it does not impress the thinking mind.