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== Defining Sanatana Dharma ==

== 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.<ref name=":0" />  <blockquote>''"Hindu is a descriptive term for the people from the other side of river Sindhu and first used by Arabs in fifth century AD."''<ref>Pandey, A and Navare, A. V. (2018) ''Paths of Yoga : Perspective for Workplace Spirituality.'' Springer International Publishing Inc.</ref></blockquote>Hinduism is also more accurately reflected by its Samskrit name, Sanatana Dharma. Sanatana Dharma eternally holds All together.   

The term Sanatana Dharma, definitely grounded in 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.<ref name=":0" />  <blockquote>''"Hindu is a descriptive term for the people from the other side of river Sindhu and first used by Arabs in fifth century AD."''<ref>Pandey, A and Navare, A. V. (2018) ''Paths of Yoga : Perspective for Workplace Spirituality.'' Springer International Publishing Inc.</ref></blockquote>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.

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.

The following principles 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.  

The following principles 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.  

# '''One Supreme Being''' : With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1:164:45) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti || </blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. He 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 Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as a the ultimate goal are the foundational aspects of Indian theosophical views.  

# '''One Supreme Being''' : With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1:164:45) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti || </blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. Vedas declare the triple nature of Ishvara (called variously as Brahman, Supreme etc) to be Sat-Chit-Ananda (सत्-चित्-आनन्द) and Satyam-Jnanam-Anantam Brahma (सत्यंज्ञानमनन्तं ब्रह्मा). He is the form of eternal knowledge, universal truth 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 Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as a the ultimate goal are the foundational aspects of Indian theosophical views.  

#'''Jivatma''' : In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":0" /><ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>   

#'''Jivatma''' : In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":0" /><ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>   

#'''Karma Siddhanta (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.   

#'''Karma Siddhanta (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.   

# '''Punarjanma (Rebirth) :''' Man (Jiva the seed of Brahman) transmigrates in different forms wandering about in the Universe, as long as he thinks of himself as different from Ishvara or the Supreme. As long as this Avidya continues he wanders in Samsara only attaining moksha from punarjanma (cycle of birth and death) once he realizes his identity with the Paramatma.  Shvetashvatara Upanishad summarizes in a single sloka, the reason for punarjanma and the means to end it. <blockquote> सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६ ॥(Shve. Upan. 1.6)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>sarvājīve sarvasaṁsthe br̥hante tasminhaṁso bhrāmyate brahmacakre । pr̥thagātmānaṁ preritāraṁ ca matvā juṣṭastatastenāmr̥tatvameti ॥ 6 ॥(Shve. Upan. 1.6)</blockquote>''In the wheel of Brahman, the immense source and support of all Jivas, the Hamsa (the Individual) is made to wander, thinking himself and the director (Ruler) different. United with Him, he attains immortality (Amrtatva).''<ref name=":0" />

# '''Punarjanma (Rebirth) :''' Man (Jiva the seed of Brahman) transmigrates in different forms wandering about in the Universe, as long as he thinks of himself as different from Ishvara or the Supreme. As long as this Avidya continues he wanders in Samsara only attaining moksha from punarjanma (cycle of birth and death) once he realizes his identity with the Paramatma.  Shvetashvatara Upanishad summarizes in a single sloka, the reason for punarjanma and the means to end it. <blockquote> सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६ ॥(Shve. Upan. 1.6)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>sarvājīve sarvasaṁsthe br̥hante tasminhaṁso bhrāmyate brahmacakre । pr̥thagātmānaṁ preritāraṁ ca matvā juṣṭastatastenāmr̥tatvameti ॥ 6 ॥(Shve. Upan. 1.6)</blockquote>''In the wheel of Brahman, the immense source and support of all Jivas, the Hamsa (the Individual) is made to wander, thinking himself and the director (Ruler) different. United with Him, he attains immortality (Amrtatva).''<ref name=":0" />

#'''Jnana or Knowledge''' : The knowledge of Vedas, Vedangas, Darshanas all culminate in the Vedanta. All these were summed up together as the Lesser Knowledge (outward and revealed), and the Knowledge of the ONE, is alone considered as supreme and indivisible by virtue of it being an internal experience of Atma. Thus states Mundakopanishad  <blockquote>द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4 and 5)<ref>Mundakopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref> </blockquote><blockquote>dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥ tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4 and 5)</blockquote>Two kinds of knowledge are to be known, thus say the knowers of Brahman - Para (Supreme) and Apara (foundational). Apara vidya consists of the four vedas, shiksha, kalpa, vyakarana, nirukta, chandas and jyotisha.The Paravidya, whereby that Eternal is reached. Knowledge of the Brahman (Jnana) is attained by experiencing the Self or Atma which is possible by the removal of Avidya, the root cause of karmic cycle of rebirth.

#'''Jnana or Knowledge''' : The knowledge of Vedas, Vedangas, Darshanas all culminate in the Vedanta. All these were summed up together as the Lesser Knowledge (outward and revealed), and the Knowledge of the ONE, is alone considered as supreme and indivisible by virtue of it being an internal experience of Atma. Thus states Mundakopanishad  <blockquote>द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ (Mund. Upan. 1.1.4 and 5)<ref>Mundakopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundaka 1 Khanda 1])</ref> </blockquote><blockquote>dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca ॥ 4 ॥ tatrāparā r̥gvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5 ॥ (Mund. Upan. 1.1.4 and 5)</blockquote>Two kinds of knowledge are to be known, thus say the knowers of Brahman - Para (Supreme) and Apara (foundational). Apara vidya consists of the four vedas, shiksha, kalpa, vyakarana, nirukta, chandas and jyotisha.The Paravidya, whereby that Eternal is reached. Knowledge of the Brahman (Jnana) is attained by experiencing the Self or Atma which is possible by the removal of Avidya, the root cause of karmic cycle of rebirth.

#'''Moksha''' : Along the road - Nivrttamarga, 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 Pravrittamarga. 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>Bhakti : The Bhakti marga for those in whom Iccha predominates. </blockquote> <blockquote>Jnana : A Jnani chooses the Jnana marga for in him Chit predominates. </blockquote> <blockquote>Karma : The Karma marga for those in whom Kriya 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=":0" />  

#'''Moksha''' : Along the road - Nivrttamarga, 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 Pravrittamarga. 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=":0" />  

#'''The Authority of Vedas''' : Texts like Bhagavadgita which have been given or spoken by Srikrishna, 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 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 Authority of Vedas''' : Texts like Bhagavadgita which have been given or spoken by Srikrishna, 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 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.  

# '''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.

# '''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.