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===वेदप्रमाणत्वम् ॥ The Authority of Vedas===

===वेदप्रमाणत्वम् ॥ The Authority of Vedas===

Texts like Bhagavadgita which have been given or spoken by Sri Krishna, considered as a Supreme Being, and others composed by sages in their deepest super conscious state in which they were able to give revelations of Universal Truths while in meditation, on the Supreme Being, form the spiritual core of Sanatana Dharma. This [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiya Samskrtika Parampara]] or Vedic literature, along with other texts like Agamas and the practices congruent with them, form the basis of the Sanatana-dharma. The Astika darshanas which accept the authority of Vedas form the different theological bases of explaining about Atma, Brahman, Avidya, and Moksha which are feature exclusively in Sanatana Dharma.

Texts like Bhagavadgita which have been given or spoken by Sri Krishna, considered as a Supreme Being, and others composed by seers in their deepest super conscious state in which they were able to give revelations of Universal Truths while in meditation, on the Supreme Being, form the spiritual core of Sanatana Dharma. This [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiya Samskrtika Parampara]] or Vedic literature, along with other texts like Agamas and the practices congruent with them, form the basis of the Sanatana dharma. The Astika darshanas include the [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] which accept the authority of Vedas form the different theological bases of explaining about Atma, Brahman, Avidya, and Moksha which are exclusive features of Sanatana Dharma.

===गुरुशिष्यपरम्परा ॥ Guru-Shishya Parampara===

===गुरुशिष्यपरम्परा ॥ Guru-Shishya Parampara===

In the heart of Sanatana Dharma lies the tradition of handing down of knowledge from preceptor to the student. Teaching not only the shastras a Guru lays the seed of all moral and spiritual education at a young impressionable age thereby leading him on the path of a dharmik life. All can receive proper instruction on how to follow the teachings of the Vedic philosophy from a Guru who is in line with a genuine parampara, or line of gurus. This was the one tradition which upheld the society till date and the preserved the continuity of Vedas when no written

In the heart of Sanatana Dharma lies the tradition of handing down of knowledge from preceptor to the student. Teaching not only the shastras a Guru lays the seed of all moral and spiritual education at a young impressionable age thereby leading him on the path of a dharmik life. All can receive proper instruction on how to follow the teachings of the Vedic philosophy from a Guru who is in line with a genuine parampara, or line of gurus. This was the one tradition which upheld the society till date and the preserved the continuity of Vedas when no written

===यज्ञाः ॥ Yajnas===

===यज्ञाः ॥ Yajnas===

Shrutis declare it, Smrtis inculcate it and the Shad Vedangas circle around the concept while Dharmashastras show by practice that the worlds are built and maintained by Yajnas. Sanatana Dharma has incorporated and maintains that the yajnas pervade the whole life of man. That Srishti (Creation) began with Yajna is given by the following mantras of Brhdarnayakopanishad<blockquote>उषा वा अश्वस्य मेध्यस्य शिरः । uṣā vā aśvasya medhyasya śiraḥ । (Brhd. Upan. 1.1.1)</blockquote>''The dawn verily is the head of the yajna horse. Here the dawn is explained as the beginning of the day of Brahma, the day of creation.'' The Shatapatha Brahmana, the Purusha sukta, Chandogya and other Upanishads, Manusmrti and Bhagavad Gita contain references of importance of Yajna in srishti. Yajnas also taught to see that man is a part of a great whole and related to all around him; and that as his own life was maintained by the sacrifice of other lives, so he must repay that debt by sacrificing to the Devatas in the fire and to men by charitable gifts as laid down in [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]].  <ref name=":02" />

Shrutis declare it, Smrtis inculcate it and the Shad Vedangas circle around the concept while Dharmashastras show by practice that the worlds are built and maintained by [[Yajna (यज्ञः)|Yajnas]]. Sanatana Dharma has incorporated and maintains that the yajnas pervade the whole life of man. That Srishti (Creation) began with Yajna is given by the following mantras of Brhdarnayakopanishad<blockquote>उषा वा अश्वस्य मेध्यस्य शिरः । uṣā vā aśvasya medhyasya śiraḥ । (Brhd. Upan. 1.1.1)</blockquote>Meaning : The dawn verily is the head of the yajna horse. Here the dawn is explained as the beginning of the day of Brahma, the day of creation.  

 

The Shatapatha Brahmana, the Purusha sukta, Chandogya and other Upanishads, Manusmrti and Bhagavad Gita contain references of importance of Yajna in srishti. Yajnas also taught to see that man is a part of a great whole and related to all around him; and that as his own life was maintained by the sacrifice of other lives, so he must repay that debt by sacrificing to the Devatas in the fire and to men by charitable gifts as laid down in [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]].  <ref name=":02" />

===देवताराधना ॥ Devataradhana===

===देवताराधना ॥ Devataradhana===

The presence of vast host of Devatas does not obscure the Unity of Brahman (Ishvara), in his triple form as Brahma, Vishnu and Shiva than does the vast hosts of men, animals, plants and minerals which are held sacred and prayed to since ages. As said in the Shruti<blockquote>इन्द्रं मित्रं वरुणमग्निमाहु॒रथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद् विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥४६॥ (Rig. Veda. 1.164.46)</blockquote><blockquote>indraṁ mitraṁ varuṇamagnimāhu̱ratho divyaḥ sa suparṇo garutmān । ekaṁ sad viprā bahudhā vadantyagniṁ yamaṁ mātariśvānamāhuḥ ॥46॥</blockquote>Meaning : Indra, Mitra, Varuna, Agni they call Him, and the golden feathered Garutman. Of what is One, sages speak as manifold, they call Him Agni, Yama, Matarishva.

The presence of vast host of Devatas does not obscure the Unity of Brahman (Ishvara), in his triple form as Brahma, Vishnu and Shiva than does the vast hosts of men, animals, plants and minerals which are held sacred and prayed to since ages. As said in the Shruti<blockquote>इन्द्रं मित्रं वरुणमग्निमाहु॒रथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद् विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥४६॥ (Rig. Veda. 1.164.46)</blockquote><blockquote>indraṁ mitraṁ varuṇamagnimāhu̱ratho divyaḥ sa suparṇo garutmān । ekaṁ sad viprā bahudhā vadantyagniṁ yamaṁ mātariśvānamāhuḥ ॥46॥</blockquote>Meaning : [[Indra (इन्द्रः)|Indra]], Mitra, Varuna, [[Agni (आग्निः)|Agni]] they call Him, and the golden feathered Garutman. Of what is One, seers speak as manifold, they call Him Agni, [[Yama (यमः)|Yama]], Matarishva.

So also in the Manusmrti it is explained<blockquote>आत्मैव देवताः सर्वाः सर्वं आत्मन्यवस्थितम् । ātmaiva devatāḥ sarvāḥ sarvaṁ ātmanyavasthitam । (Manu. Smrt. 12.119)<ref>Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote>''All the devatas are indeed the Self, all rests on the Self.'' <ref name=":02" />

So also in the Manusmrti it is explained<blockquote>आत्मैव देवताः सर्वाः सर्वं आत्मन्यवस्थितम् । ātmaiva devatāḥ sarvāḥ sarvaṁ ātmanyavasthitam । (Manu. Smrt. 12.119)<ref>Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote>All the devatas are indeed the Self, all rests on the Self. <ref name=":02" />

===पुरुषार्थाः ॥ Purusharthas===

===पुरुषार्थाः ॥ Purusharthas===

The ultimate purpose of human life is to shed all attachments to matter and attain moksha (liberation from material existence) and return to the transcendental realm which is not only our true nature but also our real home. The Vedic path offers personal freedom for one to make his or her own choice of how he or she wants to pursue their spiritual approach, and what level of the Absolute Truth he or she wishes to understand. This is the height of spiritual democracy and freedom from tyranny.

The ultimate purpose of human life is to shed all attachments to matter and attain moksha (liberation from material existence) and return to the transcendental realm which is not only our true nature but also our real home. The Vedic path offers personal freedom for one to make his or her own choice of how he or she wants to pursue their spiritual approach, and what level of the Absolute Truth he or she wishes to understand. This is the height of spiritual democracy and freedom from tyranny.

#'''Dharma (धर्मः)''', is to develop ourselves morally and spiritually

#Dharma (धर्मः), is to develop ourselves morally and spiritually

#'''Artha (अर्थः)''', is to develop a career or trade and prosper materially

#Artha (अर्थः), is to develop a career or trade and prosper materially

#'''Kama (कामः)''', is to enjoy and work out our basic material desires as is appropriate for our particular stage of life

#Kama (कामः), is to enjoy and work out our basic material desires as is appropriate for our particular stage of life

#'''Moksha (मोक्षम्)''' is to retire from all the activities and focus on attaining Self-realization and freedom from any further rounds of birth and death in material existence.

#Moksha (मोक्षम्) is to retire from all the activities and focus on attaining Self-realization and freedom from any further rounds of birth and death in material existence.

===आश्रमाः ॥ The Four Ashramas===

===आश्रमाः ॥ The Four Ashramas===

In our life there are four main goals, as indicated by the four ashramas of life,

In our life there are four main goals, as indicated by the four ashramas of life,

#Brahmacharya (ब्रह्मचर्यम् । the student’s life)

#[[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharya]] (ब्रह्मचर्यम् । the student’s life)

#Grhastha (गृहस्थः) or the householder stage of life

#[[Grhasthashrama (गृहस्थाश्रमः)|Grhastha]] (गृहस्थः) or the householder stage of life

#Vanaprastha (वानप्रस्थः) or retired stage of life in which we take our spiritual goals more seriously

#Vanaprastha (वानप्रस्थः) or retired stage of life in which we take our spiritual goals more seriously

#Sanyasa (सन्यासः) or renunciation stage of life in which our spiritual purpose is the main focus

#Sanyasa (सन्यासः) or renunciation stage of life in which our spiritual purpose is the main focus

These principles are part of the eternal, universal truths that apply equally to all living entities who can use them for progress '''regardless of class, caste, nationality, gender, or any other temporary qualifications.''' These basic principles, as we can see, are not so difficult to understand and are the basis of the Vedic spiritual life.

These principles are part of the eternal, universal truths that apply equally to all living entities who can use them for progress '''regardless of class, caste, nationality, gender, or any other temporary qualifications.''' These basic principles, as we can see, are not so difficult to understand and are the basis of the Vedic spiritual life.

==Margas in Sanatana Dharma==

==Margas in Sanatana Dharma==

Many texts describe the two primary paths adopted by the Jivatma; one outgoing and worldly where the Jivatma gathers the experience of samsara through the [[Pravrtti (प्रवृत्तिः)|Pravrtti]] Marga and the second being [[Nivrtti (निवृत्तिः)|Nivrtti]] Marga the inward or the returning path, where the Jivatma explores internally for the Self, the Eternal. It should be noted here that whatever be the siddhantas or thought ways (the three main being Advaita, Dvaita or Vishisthaadvaita) the goal of all philosophical pathways is to attain or reach the Eternal, Supreme Brahman. <ref name=":02" /> Many Sampradayas have evolved over time however, their common goal has been to achieve union with the Brahman.  

Many texts describe the two primary paths adopted by the Jivatma; one outgoing and worldly where the Jivatma gathers the experience of samsara through the [[Pravrtti (प्रवृत्तिः)|Pravrtti]] Marga and the second being [[Nivrtti (निवृत्तिः)|Nivrtti]] Marga the inward or the returning path, where the Jivatma explores internally for the Self, the Eternal. It should be noted here that whatever be the siddhantas or thought ways (the three main being Advaita, Dvaita or Vishisthaadvaita) the goal of all philosophical pathways is to attain or be in union with the Eternal, Supreme Brahman. <ref name=":02" /> Many Sampradayas have evolved over time however, their common goal has been to achieve union with the Brahman.  

The constitution of the the human being is clearly outlined in the Shantiparva of Mahabharata (मोक्षधर्मपर्व Adhyaya 202)  

The constitution of the the human being is clearly outlined in the Shantiparva of Mahabharata (मोक्षधर्मपर्व Adhyaya 202)  

Along the road - Nivrttimarga, or the returning path, the Jivatma returns from his wanderings in the Samsara and ultimately reaches the destination, the Eternal, all the while paying for the debts he incurred in the Pravrttimarga. To see the Self is Jnana, wisdom; to love the Self is Bhakti, devotion; to serve the Self is Kriya, action. Based on his nature the Jivatma, chooses his path to Moksha. Thus evolved the three fold path to Moksha :<blockquote>भक्तिमार्गः ॥ Bhaktimarga is for those in whom Iccha (इच्छा) predominates.</blockquote><blockquote>ज्ञानमार्गः ॥ Jnanamarga is for in those in whom Chit (चित्) predominates.</blockquote> <blockquote>कर्ममार्गः ॥ Karmamarga is for those in whom Kriya (क्रिया) predominates.</blockquote>All the three margas, in fact, are one, in which emphasis is laid on one of the three inseparable temperaments. Yoga amply supplies a sadhaka the tools by which the Self can be seen, loved and served. Mukti involves not an alteration of the circumstances surrounding the Jivatma, but the attitude of the Jivatma towards the Self and Non-Self.<ref name=":02" />

Along the road - Nivrttimarga, or the returning path, the Jivatma returns from his wanderings in the Samsara and ultimately reaches the destination, the Eternal, all the while paying for the debts he incurred in the Pravrttimarga. To see the Self is Jnana, wisdom; to love the Self is Bhakti, devotion; to serve the Self is Kriya, action. Based on his nature the Jivatma, chooses his path to Moksha. Thus evolved the three fold path to Moksha :<blockquote>भक्तिमार्गः ॥ Bhaktimarga is for those in whom Iccha (इच्छा) predominates.</blockquote><blockquote>ज्ञानमार्गः ॥ Jnanamarga is for in those in whom Chit (चित्) predominates.</blockquote> <blockquote>कर्ममार्गः ॥ Karmamarga is for those in whom Kriya (क्रिया) predominates.</blockquote>All the three margas, in fact, are one, in which emphasis is laid on one of the three inseparable temperaments. Yoga amply supplies a sadhaka the tools by which the Self can be seen, loved and served. Mukti involves not an alteration of the circumstances surrounding the Jivatma, but the attitude of the Jivatma towards the Self and Non-Self.<ref name=":02" />

==Some important points of Sanatana Dharma==

==Sanatana Dharma Vs Religion==

*A formal process of conversion to Sanatana-dharma is not necessary because the principles, as outlined above, can be practiced by anyone at any time, or to any degree one wishes.

*A formal process of conversion to Sanatana-dharma is not necessary because the principles, as outlined above, can be practiced by anyone at any time, or to any degree one wishes.

*Anyone can be on the path of Sanatana-dharma merely by adopting this way of life.

*Anyone can be on the path of Sanatana-dharma merely by adopting this way of life.