Sanatana Dharma (सनातनधर्मः)

The concepts of Dharma, Karma, Brahma constitute the tripod of Sanatana Dharma (Hindu Dharma), which is Anadi (अनादिः । beginningless), Anantha (अनन्तः। endless), and therefore Sanatana (सनातनः। eternal, everlasting). With its rich connotations, Dharma is not translatable to any other language.

One of the most remarkable things in Sanatana Dharma, is the way in which it has laid down a complete scheme of Knowledge and then crowned it with a Philosophy composed of six faces, but governed by one idea and leading to one goal. No such comprehensive and orderly view of human knowledge is elsewhere to be found. Dharma is not merely a set of beliefs having no necessary connection with the daily life of humanity, but it is the very set of principles of a healthy and beneficent life, which we call a Dharmik lifestyle.

 Defining Sanatana Dharma

The term Sanatana Dharma, definitely grounded and distinctively Hindu, belonging to Bharatavarsha, unites under its fold the most divergent forms of thought and philosophies, yet exclusive enough to leave outside it forms of thought which are non-Hindu. Its directives are towards building up a character - pious, dutiful, strong, self reliant, upright, righteous, gentle and well-balanced - a character which will be that of a good man and a good citizen.

"Hindu is a descriptive term for the people from the other side of river Sindhu and first used by Arabs in fifth century AD."

Hinduism is also more accurately reflected by its Samskrit name, Sanatana Dharma. Sanatana Dharma eternally holds All together.

It, essentially, means to follow one’s eternal duty, which is to search for and understand our spiritual identity, and then to learn to live according to those eternal and spiritual characteristics, especially by one’s own spiritual realizations. This is also the purpose and mission of the Vedic philosophy and culture, and our ultimate duty in human life.

Authority of Sanatana Dharma

A term of wide import, Sanatana Dharma is inclusive of may siddhantas and tattvas (philosophies) all unified in their goal of achieving the highest state of mankind. Here we revisit the texts of final authority on which Sanatana Dharma is based on.

Shrutis

Sanatana Dharma is founded on the Shrutis, consisting of The Four Vedas, which is the final authority, revealed by to the Rishis, organized and compiled by Maharshi Veda Vyasa. Sri Adi Shankaracharya, in his Brahmasutra Bhasyam attributes the following to Maharshi Veda Vyasa

युगान्तेऽन्तर्हितान्वेदान् सेतिहासान् महर्षयः । लेभिरे तपसा पूर्वमनुज्ञातः स्वयंभुवा ॥ (Brah. Bhas. 1.3.29)

yugānte'ntarhitānvedān setihāsān maharṣayaḥ । lebhire tapasā pūrvamanujñātaḥ svayaṁbhuvā ॥ (Brah. Bhas. 1.3.29)

The Vedas, together with the Itihasas, were withdrawn at the end of the Yugas. The Maharshis, permitted by Svayambhu (Brahma) recovered them by Tapas. Further modifications of the recovered vedas taking place at the beginning of each cycle were suited for the special conditions for that age as given by the Devi Bhagavata slokas

द्वापरे द्वापरे विष्ण्णुर्व्यासरूपेण सर्वदा । वेदमेकं स बहुधा कुरुते हितकाम्यया ॥ १९ (Devi. Bhag. 1.3.19)

dvāpare dvāpare viṣṇṇurvyāsarūpeṇa sarvadā । vedamekaṁ sa bahudhā kurute hitakāmyayā ॥ 19 (Devi. Bhag. 1.3.19)

Then, in the Kali yuga, He (Vishnu) in the form of Vyasa, divides one Veda into many parts for the benefit (of men).

Smrtis

Next to Shrutis in authority comes the Smritis, which explain and develop Dharmik Vyvastha laid down for common understanding the laws which regulate national, social, family and individual obligations. Just as the Vedas, the Rishis with the necessary authority made alterations and adaptations to suit the needs of the time.

Of the Smrtis, Manusmrti and Yajnavalkya smrti, are widely accepted as chief authority in all matters of law. The other Smrtis are drawn upon when it is necessary to supplement these. Manu, the first codifier of social and individual laws, proclaims the authority of Shrutis and Smrtis thus,

श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । ते सर्वार्थेष्वमीमांस्ये ताभ्यां धर्मो हि निर्बभौ ॥ २.१० (Manu. Smrt. 2.10)

śrutistu vēdō vijñēyō dharmaśāstraṁ tu vai smr̥tiḥ । tē sarvārthēṣvamīmāṁsyē tābhyāṁ dharmō hi nirbabhau ॥ 2.10 (Manu. Smrt. 2.10)

The Veda is known as Shruti, the Dharmashastras as Smrti; these should not be doubted (but carefully consulted and considered) in all matters, for from them Dharma arise.

Puranas and Itihasa

Next in succession to the Smrtis come the Puranas and Itihasa, which according to the Bhagavata and Skanda Puranas are considered as Panchamaveda. As given above the Devi Bhagavata sloka assertains that Vishnu in the form of Vyasa reveals the Puranas, as is fitting for the sake of Dharma.

It was this flexibility, characteristic of the Sanatana Dharma, that preserved it through so many ages, when other ancient practices perished. Till date every adherent of Sanatana Dharma, falls back on the Vedas, compiled by Vedavyasa for resolving any points of contention. Thus came into being the saying

व्यासोच्छिष्टं जगत् सर्वम् । vyāsocchiṣṭaṁ jagat sarvam ।

On these Shrutis the whole fabric of Vaidika Dharma or Sanatana Dharma, the religion of the Vedas, as it is truly named, is built. They propound a system by the mastery of which all the energies which vitalize the Universe and nature may be controlled, at the direction of Isvara (Absolute Consciousness).

Principles of Sanatana Dharma

The science of ancient Bharatavarsha was contained in the Shad Vedangas, the six angas (limbs or parts) while its philosophy was given by Vedanta and Shad Darshanas, the six philosophical views. All philosophies are designed to lead man to the One Science, and One Wisdom, which saw One Self as Real and all else as unreal. Unity of all knowledge was the core concept with no distinction between science, philosophy and religion.

These are the ones most accepted by the majority of people who follow Sanatana-dharma, and are also referenced in the Vedic texts. Beyond these, there are various schools of thought, which have further developments in their own outlook and philosophy, such as the Shaivites, Vaishnavas, Shaktas, Brahmanandis, Tantrics, and so on.

1. One Supreme Being : Bhagavan or God, with no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms. In this regard, the RigVeda (1:164:45) says

   एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti ||

   Though sages may call Him by different names (such as Krishna, Rama, Vishnu, etc.) there is but one Absolute Truth, or one source and foundation of everything. is considered Sat-chit-ananda vigraha, the form of eternal knowledge and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely Brahman, the all-pervading, impersonal spiritual force or effulgence; the Paramatma, the localized expansion known as the Supersoul which accompanies every individual soul in the heart of everyone; and then Bhagavan, the Supreme Personality and form of God.
2. The Vedas are Divine knowledge and the basis or foundation of the Vedic philosophy. Some of these texts have been given or spoken by Bhagavan, and others were 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. This Vedic literature, including, among other texts, the Rig, Sama, Yajur and Atharva Vedas, the Upa-Vedas, Vedangas, Shadarshanas, Upanishads, the Vedanta-Sutras, Yoga Sutras, Agamas, the Ramayana, the Mahabharata and Bhagavad-gita, and all Puranic literature and the practices congruent with them, contain the basis of the Vedic or Sanatana-dharma spiritual culture.
3. Bhagavan has appeared throughout history in the form of personal appearances (avataras) within the realm of matter, and even in the sound vibration of scriptures (the Vedic literature). There are ten basic avataras of Bhagavan, with numerous other expansions.
4. Our real identity is being a spirit soul, or jiva.
5. The law of cause and effect: The soul undergoes it’s own karma, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds.
6. Rebirth or reincarnation (our next birth is directed by our karma): The soul incarnates through different forms until, by its own spiritual development, it reaches liberation (moksha) from the repetition of birth and death, when it attains its natural position in the spiritual domain.
7. Worship of the Divine We can elevate ourselves spiritually by also engaging in worship of the Divine, such as in His forms as deities in the temple.
8. Guru-Shishya Parampara: We can receive proper instruction on how to follow the teachings of the Vedic philosophy from an authorized guru who is in line with a genuine parampara, or line of gurus.
9. Principles for our spiritual development, such as ahimsa or non-violence should be followed.
10. The Four Ashramas (stages): In our life there are four main goals, as indicated by the four ashramas of life,
    1. ब्रह्मचर्य || brahmacharya (the student’s life),
    2. गृहस्थ || grihastha or the householder stage of life,
    3. वानप्रस्थ || vanaprastha or retired stage of life in which we take our spiritual goals more seriously,
    4. सन्यास || sanyasa or renunciation stage of life in which our spiritual purpose is the main focus.

Amongst these stages, first is

1. Dharma, which is to develop ourselves morally and spiritually;
2. then Artha, which is to develop a career or trade and prosper materially;
3. then Kama, to enjoy and work out our basic material desires as is appropriate for our particular stage of life;
4. and then retire from all that and focus on Moksha or attaining Self-realization and freedom from any further rounds of birth and death in material existence.

Expansion of the ten principles

1. The Vedic Tradition is not a religion, but a way of life, a complete philosophy for the foundation and direction for one’s existence.
2. It is based on Universal Spiritual Truths that can be applied by anyone at anytime.
3. The Vedic tradition recognizes that the individual soul is eternal, beyond the limitations of the body, and that one soul is no different than another.
4. All living entities, both human and otherwise, are the same in their essential and divine spiritual being. All of them are parts of the eternal truth, and have appeared in this world to express their nature and also to gather experience in the realms of matter.
5. For this reason, Vedic followers accept the premise of Vasudhaiva Kutumbakam, that all living beings in the universe comprise one family, and that as such all beings are spiritually equal and should be respected as members within that family of the Supreme.
6. 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.
7. Every person’s capacity to progress spiritually depends upon their personal qualities, choices and abilities, and is not limited by the circumstances of one’s color, caste, class, or any other circumstance of birth or temporary material limitations or designations.
8. The Vedic path is based on regaining our natural spiritual identity. To pursue this goal, all human beings have the eternal right to choose their personal form of spiritual practice, as well as the right to reject any form of religious activity, and that coercion, forced conversion, or commercial inducement to adopt one religion over another should never be used or tolerated to present, propagate, or enforce one’s spiritual beliefs on others.
9. 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.
10. Recognizing the value and sanctity of all forms of life, as well as the Eternal Divine Being that is their true Self, the Vedic principle is that we should therefore strive in every possible way to peacefully co-exist with all other species of living entities.

Ten general rules of moral conduct of the Vedic path

Of the ten rules of moral conduct five are for inner purity (Yamas) & the other five for external purification (niyamas)—

Yamas (for inner purity)

1. सत्य || Satya or truthfulness,
2. अहिम्सा || Ahimsa or non-injury to others and treating all beings with respect,
3. अस्तेय || Asteya or no cheating or stealing,
4. ब्रह्मचर्य || Brahmacharya or celibacy,
5. अपरिघर || Aparighara or no unnecessarily selfish accumulation of resources for one’s own purpose.

Niyamas (for external purification)

1. शौच || Shaucha or cleanliness and purity of mind and body,
2. तपस || Tapas or austerity and perseverance,
3. स्वाध्याय || Swadhyaya or study of the Vedas and self-analysis,
4. संतोष || Santosh or contentment,
5. ईश्वर प्रणिधान || Ishwara-pranidhana, or acceptance of the Supreme.

The ten qualities that are basis of dharmic (righteous) life

1. Dhriti (firmness or fortitude),
2. Kshama (forgiveness),
3. Dama (self-control),
4. Asteya (refraining from stealing or dishonesty),
5. Shauch (purity),
6. Indriya nigraha (control over the senses),
7. Dhih (intellect),
8. Vidya (knowledge),
9. Satyam (truth)
10. Akrodhah (absence of anger).

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.

Paths in Sanatana Dharma

1. Karma yoga, which is the path of right action, detachment from the fruits of one’s labor, and dedicating our activities for a higher and spiritual purpose, especially to Bhagavan. This is not merely to acquire good karma, but to become free from it altogether to attain moksha.
2. Jnana yoga (pronounced gyana), the path of intellectual development and understanding of what is real and what is not. On a deeper level, jnana yoga is the process of discriminating between truth and non-truth, or reality and illusion (maya), and understanding what is the Divine. This is the knowledge of the soul and Bhagavan, and the relationship between them. Therefore, the acquirement of jnana or spiritual knowledge is one of the first steps in spiritual development.
3. Raja or dhyana yoga, known as the royal (raja) way, also called astanga yoga, is the eightfold path leading to liberation. From either hatha yoga, karma yoga, or jnana yoga, a person may go on to practice raja yoga. It is one of the most popular systems of yoga today.
   1. Calming all mental agitation, which gradually helps the meditator to fuse with the objects of meditation by supraconscious concentration.
   2. Patanjali defined in the Yoga Sutras the eight steps of this path, consisting of the first two steps as following the yamas and niyamas or the essential rules of moral conduct, explained above.
   3. Asana, which means a seat or postures for meditation that are often used in hatha yoga.
   4. Pranayama, breath control for fixing the mind in concentration. Prana means life or energy, and also can mean spirit. Ayama indicates the length and retention of breath between inhalation and exhalation, and control of the prana within the body.
   5. The fifth step is pratyahara, control of the senses and checking the mind’s attraction to external objects.
   6. sixth step is dharana, concentrating on the object of meditation. The seventh step is dhyana, when the mind is in a state of undisturbed flowing meditation. This leads to the eighth step which is samadhi, in which, according to the eightfold path, the yogi becomes one with the Supreme, or fully engaged in thought of the Supreme. This ultimately reaches to moksha if performed diligently and steadily. However, this is an arduous path and much more explanation is required.
4. Bhakti yoga is the final form of spiritual realization and attainment of the spiritual world. It is the process of simply developing loving devotional service to the Bhagavan. It is by far the easiest of all the yoga processes and has fewer requirements for the practitioners than any other process. Bhakti is the yoga that begins, continues, and ends with love and devotion to the Supreme. There is no stronger binding mechanism than love, and spiritual love is the natural sentiment that emanates from Bhagavan and connects all living beings. Thus, it is said that attaining this sentiment of devotion to Bhagavan holds the sum and substance of all other yoga processes and religions. It is the strength of this connection that can deliver one to the spiritual realm or Bhagavan’s domain.

Some important points of Sanatana Dharma

• 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.
• It is not an institution that you need to join that makes you a follower.
• It is the acceptance of it in your heart and the practices that you adopt.
• However, you can approach a guru of your choice who inspires you and can guide you and then ask for diksha, or initiation, by which you may then accept a formal ritual as a qualified follower of the Vedic path in the school of thought or parampara that your guru represents. Then you may receive a spiritual name, indicating your dedication and change of spiritual orientation, or even further take an initiation as a priest or brahmana.