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Sanatana Dharma (Samskrit : सनातनधर्मः) also termed lately as Hindu Dharma is founded on the concepts of Dharma, Karma, and Brahma, 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.<ref>Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic''  Bharatiya Vidya Bhavan</ref>

Sanatana Dharma (Samskrit : सनातनधर्मः) also termed lately as Hindu Dharma is founded on the concepts of Dharma, Karma, and Brahma, 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.<ref>Mandagadde, Rama Jois. (1997) ''Dharma : The Global Ethic''  Bharatiya Vidya Bhavan</ref><seo title="Sanatana Dharma (सनातनधर्मः)" titlemode="append" keywords="Hindu Dharma, हिन्दू धर्म, Hindu, हिंदु, हिंदू, dharmawiki,sanatan dharma, sanathan dharma" description="This article tells about Hindu Sanatan Dharma"></seo>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 [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]].<ref name=":022">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

 

 

 

 

 

 

 

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 [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]].<ref name=":022">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>

Hindu teachers recognize the fact of their own historical development and do not lay claim to exclusivity or uniqueness in any way. There is no pretense that the religion descended from heaven and was the personal and unchangeable revelation of any one individual or that there was a “chosen” group of the “elect”. What Hinduism does claim is that it has, along with many other religions, universal and perennial Truths which are timeless and eternally valid.

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=":022" /><blockquote>''The word Hindu (in the form 'Hidu') appears to have been applied by the Persian Emperors Darius (522 - 486 B. C.) and Xerxes (486 - 465 B. C.) to the territory and people to west and to the east of the great river, Sindhu, while the Greeks referred to the people in the same region as 'Indoi' from which comes the word 'Indian'.''<ref name=":0">Kane, Pandurang Vaman. (1962) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law). Volume 5 Part 2.'' Poona : Bhandarkar Oriental Research Institute</ref></blockquote>Sanatana Dharma reflects the timelessness of the spiritual and theological practices prevalent in Bharatavarsha even in the present day. Sanatana Dharma eternally holds All together. But it should be noted that the words Sanatana dharma do not mean that Dharma always stands still or is immutable. It means that our culture is timeless with a long tradition behind it but does not mean that Dharma permits no change.<ref name=":0" />

==Authority of Sanatana Dharma==

==Authority of Sanatana Dharma==

A term of wide import, Sanatana Dharma is inclusive of many siddhantas and tattvas (philosophies) all unified in their goal of achieving the highest state of mankind which is [[Nihshreyasa (निःश्रेयसम्)]]. As knowledge is the rightful source of authority, as knowledge of the great Rshis was the product of their Reason in resonance with the Divine Reason, the Shrutis, given to the world are authoritative. The system of morality inculcated in Sanatana Dharma, is therefore authoritative as it  

A term of wide import, Sanatana Dharma is inclusive of many siddhantas and tattvas (philosophies) all unified in their goal of achieving the highest state of mankind which is [[Nihshreyasa (निःश्रेयसम्)]]. As knowledge is the rightful source of authority, as knowledge of the great Rshis was the product of their Reason in resonance with the Divine Reason, the Shrutis, given to the world are authoritative. The system of morality inculcated in Sanatana Dharma, is therefore authoritative as it  

* is founded on the recognition of Unity of Self

 

* draws its precepts and sanctions from that supreme truth

*is founded on the recognition of Unity of Self

* is capable of appealing to and being verified by Reason

*draws its precepts and sanctions from that supreme truth

*is capable of appealing to and being verified by Reason

 

 

Here in the following sections we revisit all the texts of final authority on which Sanatana Dharma is based on.

Here in the following sections we revisit all the texts of final authority on which Sanatana Dharma is based on.

===Shrutis===

===Shrutis===

The following principles are unique, distinctive features, 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 as an extension to the basic principles of Sanatana Dharma. These concepts unique and ancient, which mark out Hinduism among many other faiths, constitute the dharmika tattvajnana (धार्मिकतत्वज्ञानम्) explaining the integral unity of Sanatana Dharma.  

The following principles are unique, distinctive features, 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 as an extension to the basic principles of Sanatana Dharma. These concepts unique and ancient, which mark out Hinduism among many other faiths, constitute the dharmika tattvajnana (धार्मिकतत्वज्ञानम्) explaining the integral unity of Sanatana Dharma.  

===एकम् सत् || One Supreme Being===

===एकम् सत् || One Supreme Being===

Sanatana Dharma's highest point of convergence is the [[Brahman (ब्रह्मन्)|Brahman]] or the Supreme Being with exceptionally absolute nature. 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 (1.164.46) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti ||<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></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, Paramatma, Parameshvara, Supreme etc) to be <blockquote>Sat-Chit-Ananda (सत्-चित्-आनन्द) </blockquote><blockquote>Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1)</blockquote>It is the form of eternal knowledge, universal truth and bliss. Also referred to as He, He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''[[Brahman (ब्रह्मन्)|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 the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":022" />

Sanatana Dharma's highest point of convergence is the [[Brahman (ब्रह्मन्)|Brahman]] or the Supreme Being with exceptionally absolute nature. 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 (1.164.46) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti ||<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-164/ Mandala 1 Sukta 164])</ref></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, Paramatma, Parameshvara, Supreme etc) to be <blockquote>Sat-Chit-Ananda (सत्-चित्-आनन्द) </blockquote><blockquote>Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1)</blockquote>It is the form of eternal knowledge, universal truth and bliss. Also referred to as He, He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''[[Brahman (ब्रह्मन्)|Brahman]]''', the all-pervading, impersonal adhyatmik 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 the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":022" />

Kathopanishad clearly explains the attributes and nature of the Brahman as follows,<blockquote>अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।</blockquote><blockquote>अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥ (Kath. Upan. 1.3.15)</blockquote><blockquote>aśabdamasparśamarūpamavyayaṁ tathā'rasaṁ nityamagandhavacca yat ।</blockquote><blockquote>anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya tanmr̥tyumukhāt pramucyatē ॥ 15 ॥ (Kath. Upan. 1.3.15)</blockquote>Meaning : Having perceived (through meditation) that (Supreme Paramatman) which is always soundless, touchless, colourlesss, imperishable, tasteless, odourless, beginningless and endless and higher than the great (Jivatma), one gets released from the clutches of death.<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>

Kathopanishad clearly explains the attributes and nature of the Brahman as follows,<blockquote>अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् ।</blockquote><blockquote>अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते ॥ १५ ॥ (Kath. Upan. 1.3.15)</blockquote><blockquote>aśabdamasparśamarūpamavyayaṁ tathā'rasaṁ nityamagandhavacca yat ।</blockquote><blockquote>anādyanantaṁ mahataḥ paraṁ dhruvaṁ nicāyya tanmr̥tyumukhāt pramucyatē ॥ 15 ॥ (Kath. Upan. 1.3.15)</blockquote>Meaning : Having perceived (through meditation) that (Supreme Paramatman) which is always soundless, touchless, colourlesss, imperishable, tasteless, odourless, beginningless and endless and higher than the great (Jivatma), one gets released from the clutches of death.<ref name=":03">N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>

Thus the first thing we learn here is the Unity of all Selves and this is the foundation of Dharma (word used in the sense of Ethics).  

Thus the first thing we learn here is the Unity of all Selves and this is the foundation of Dharma (word used in the sense of Ethics).  

===कर्मसिद्धान्तम् || Karma Siddhanta===

===कर्मसिद्धान्तम् || Karma Siddhanta===

Karma literally means action, but every action belongs partly to the past, partly to the present, partly to the future, it has come to mean the sequence of events, the law of causes and effects. So Karma is not simply action, it inseparably includes the consequence of an action also. The Jivatma 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. Hence all things are interlinked together indissolubly, woven, and interwoven inseparably; nothing occurs which is not linked to the past and to the future. As discussed previously, Jivatma is three-fold in nature consisting of Iccha, Jnana and Kriya (Will, Wisdom and Activity) which are expressed as Desire, Knowledge and Action in the lower world of upadhis, of forms and these three fashion a man's Karma, following a definite law. Desire is the key force directing a thought, which in turn determines an action in man. Brhadaranyakopanishad (also given in Shatapatha Brahmana 14.7.2) aptly summarizes it as follows<blockquote>काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते ॥ ५ ॥ (Brha. Upan.4.4.5)</blockquote><blockquote>kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate ॥ 5 ॥</blockquote>''Man verily is desire-formed; as is his desire,so is his thought, as his thought is, so he does action, as his action is, so he attains.'' <ref name=":022" /> Shankaracharya comments on this saying "Desire is the root of the world". Thus, Karma siddhanta is based on three aspects '''Desires''' (which impel man towards attachment), '''Mind''' (the creative power makes a man's character),  '''Actions''' (circumstances are made by actions). Sri Ramana Maharshi in his Upadesasaram, very clearly explains that Karma is jada (insentient) thus,<blockquote>कर्तुराज्ञया प्राप्यते फलम् । कर्म किं परं कर्म तज्जडम् ॥ १॥</blockquote><blockquote>karturājñayā prāpyatē phalam । karma kiṁ paraṁ karma tajjaḍam ॥ 1॥ (Upad. Sara. 1)</blockquote>Meaning: ''By the command of karta (performer of Karma) the fruit of action is determined. So how is Karma supreme, for it is inanimate.''

Karma literally means action, but every action belongs partly to the past, partly to the present, partly to the future, it has come to mean the sequence of events, the law of causes and effects. So Karma is not simply action, it inseparably includes the consequence of an action also. The Jivatma 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. Hence all things are interlinked together indissolubly, woven, and interwoven inseparably; nothing occurs which is not linked to the past and to the future. As discussed previously, Jivatma is three-fold in nature consisting of Iccha, Jnana and Kriya (Will, Wisdom and Activity) which are expressed as Desire, Knowledge and Action in the lower world of upadhis, of forms and these three fashion a man's Karma, following a definite law. Desire is the key force directing a thought, which in turn determines an action in man. Brhadaranyakopanishad (also given in Shatapatha Brahmana 14.7.2) aptly summarizes it as follows<blockquote>काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते ॥ ५ ॥ (Brha. Upan.4.4.5)</blockquote><blockquote>kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate ॥ 5 ॥</blockquote>''Man verily is desire-formed; as is his desire,so is his thought, as his thought is, so he does action, as his action is, so he attains.'' <ref name=":022" /> Shankaracharya comments on this saying "Desire is the root of the world". Thus, Karma siddhanta is based on three aspects '''Desires''' (which impel man towards attachment), '''Mind''' (the creative power makes a man's character),  '''Actions''' (circumstances are made by actions). Sri Ramana Maharshi in his Upadesasaram, very clearly explains that Karma is jada (insentient) thus,<blockquote>कर्तुराज्ञया प्राप्यते फलम् । कर्म किं परं कर्म तज्जड़म् ॥ १॥</blockquote><blockquote>karturājñayā prāpyatē phalam । karma kiṁ paraṁ karma tajjaḍam ॥ 1॥ (Upad. Sara. 1)</blockquote>Meaning: ''By the command of karta (performer of Karma) the fruit of action is determined. So how is Karma supreme, for it is inanimate.''

Karma differs from destiny in that Karma is not a final thing awaiting us, but is a constant becoming, in which future is not just shaped by the past but is also being modified by the present. Karma is said to be of three kinds - Prarabdha, Sanchita, Agami.

Karma differs from destiny in that Karma is not a final thing awaiting us, but is a constant becoming, in which future is not just shaped by the past but is also being modified by the present. Karma is said to be of three kinds - Prarabdha, Sanchita, Agami.

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=":022" />

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=":022" />

===ज्ञानम् || Jnana===

===ज्ञानम् || Jnana===

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 (परा Supreme) and Apara (अपरा 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.

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 (परा Supreme) and Apara (अपरा foundational). Apara vidya consists of the four vedas, shiksha, kalpa, vyakarana, nirukta, chandas and jyotisha. Then there is the higher (Para knowledge) by which is attained that Aksharam or Immutable Brahman.<ref name=":8">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</ref>

===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 adhyatmik approach, and what level of the Absolute Truth he or she wishes to understand. This is the height of adhyatmik democracy and freedom from tyranny.

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

 

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

#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.

Here we elaborate on the two boundaries of the book called Life, namely Dharma and Moksha. The intermediary two namely Artha and Kama are based on Dharma thus forming Trivarga governing the codes for worldly existence.

Here we elaborate on the two boundaries of the book called Life, namely Dharma and Moksha. The intermediary two namely Artha and Kama are based on Dharma thus forming Trivarga governing the codes for worldly existence.

==== धर्मः॥ Dharma ====

====धर्मः॥ Dharma====

Purusharthas define our lifestyle by influencing our thought processes directly, establishing the code of conduct through Dharma, the first of the Purusharthas. The system of morality so inculcated by the Sanatana Dharma is authoritative as it is developed based on Reason (Chit), on the Divine Wisdom primarily and on the illuminated Human Reason (Buddhi) secondarily. The object of morality is bring about happiness by establishing harmonious relations between all the Jivatmas. Thus the standard of Ethics or Dharma is in other words to unite not to divide.  

Purusharthas define our lifestyle by influencing our thought processes directly, establishing the code of conduct through Dharma, the first of the Purusharthas. The system of morality so inculcated by the Sanatana Dharma is authoritative as it is developed based on Reason (Chit), on the Divine Wisdom primarily and on the illuminated Human Reason (Buddhi) secondarily. The object of morality is bring about happiness by establishing harmonious relations between all the Jivatmas. Thus the standard of Ethics or Dharma is in other words to unite not to divide.  

According to Brhdaranyaka Upanishad, Jivatma having become tranquil, wise, subdued, dispassionate, enduring and collected, he sees the Self in Self, in all, overcomes all papa, free from passion he comes a Brahman in the all-pervading the Brahmaloka.<blockquote>स वा एष महानज आत्माऽजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद ॥ २५ ॥ (Brhd. Upan. 4.4.25)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4 Brahmana 4])</ref></blockquote>So long as the mind is turned towards senses it finds misery, when it turns to understanding the Self, it  finds Bliss. Such a man is termed Mukta, and the state Moksha, who has reached the stage of liberation, with the Jnana of Self, free from the cycle of births and deaths, and may or may not be surrounded by the physical conditions.<ref name=":022" />

According to Brhdaranyaka Upanishad, Jivatma having become tranquil, wise, subdued, dispassionate, enduring and collected, he sees the Self in Self, in all, overcomes all papa, free from passion he comes a Brahman in the all-pervading the Brahmaloka.<blockquote>स वा एष महानज आत्माऽजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद ॥ २५ ॥ (Brhd. Upan. 4.4.25)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4 Brahmana 4])</ref></blockquote>So long as the mind is turned towards senses it finds misery, when it turns to understanding the Self, it  finds Bliss. Such a man is termed Mukta, and the state Moksha, who has reached the stage of liberation, with the Jnana of Self, free from the cycle of births and deaths, and may or may not be surrounded by the physical conditions.<ref name=":022" />

== Sanatana Dharma Vyavastha ==

==Sanatana Dharma Vyavastha==

The previous section is a brief summary of the siddhantas (theories) or mental processes on which Sanatana Dharma is based on. The present section deals with the course of action to be taken, the system of Karma (activities) that leads one on the path of Dharma, establishes him on the Prvritti marga of Jnana taking him to his goal of [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]] and Moksha.  

The previous section is a brief summary of the siddhantas (theories) or mental processes on which Sanatana Dharma is based on. The present section deals with the course of action to be taken, the system of Karma (activities) that leads one on the path of Dharma, establishes him on the Prvritti marga of Jnana taking him to his goal of [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]] and Moksha.  

===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 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.

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 adhyatmik core of Sanatana Dharma. This [[Bharatiya Samskrtika Parampara (धार्मिकसांस्कृतिकपरम्परा)|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.

===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 [[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.

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.

All rites and ceremonies ordained by the seers and ancient preceptors are based on the the concepts given as above such as about Atman, Jivatma, Moksha etc and those who understand these can clearly see the reason for the presence of injunctions and prohibitions along with the prayaschittas found in Vaidika Dharma.<ref name=":022" /> Thus Samskaras are a complex combination of various elements expressing belief, sentiments and knowledge of the ancient seers about the nature of human life and the interrelationship with the Universe. Almost all samskaras, the domestic rites, involve kindling of Agni (Fire) as a primary constituent.<ref>Pandey, Rajbali. (2002 Reprint) ''Hindu Samskaras : Socio-Religious Study of the Hindu Sacraments.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

All rites and ceremonies ordained by the seers and ancient preceptors are based on the the concepts given as above such as about Atman, Jivatma, Moksha etc and those who understand these can clearly see the reason for the presence of injunctions and prohibitions along with the prayaschittas found in Vaidika Dharma.<ref name=":022" /> Thus Samskaras are a complex combination of various elements expressing belief, sentiments and knowledge of the ancient seers about the nature of human life and the interrelationship with the Universe. Almost all samskaras, the domestic rites, involve kindling of Agni (Fire) as a primary constituent.<ref>Pandey, Rajbali. (2002 Reprint) ''Hindu Samskaras : Socio-Religious Study of the Hindu Sacraments.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

===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 script was not developed.

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 (गुरुः)|Guru]] lays the seed of all moral and adhyatmik 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 script was not developed.

Teachableness and obedience to the teacher are insisted on, and many rules were given intended to impresss on the student the duty he owned to his preceptor. A student was to be ever serviceable and careful not to offend, regarding the guru as his father in the highest sense. The position of the Guru is defined and elevated as given below by Manu<blockquote>उत्पादकब्रह्मदात्रोर्गरीयान्ब्रह्मदः पिता । ब्रह्मजन्म हि विप्रस्य प्रेत्य चेह च शाश्वतम् ॥ २.१४६ ॥ (Manu. Smrt. 2.146)<ref name=":2" /></blockquote><blockquote>utpādakabrahmadātrōrgarīyānbrahmadaḥ pitā । brahmajanma hi viprasya prētya cēha ca śāśvatam ॥ 2.146 ॥</blockquote>Meaning : Of the progenitor and the giver of the knowledge of Brahman, the giver of Knowledge of Brahman is the more venerable garther; for the birth of the Brahman in the Brahmana is verily eternal both here and after death.<ref name=":022" /><ref>Manusmrti English Translation ([https://archive.org/details/ManuSmriti_201601/page/n26 Page 26])</ref>

Teachableness and obedience to the teacher are insisted on, and many rules were given intended to impress on the student the duty he owned to his preceptor. A student was to be ever serviceable and careful not to offend, regarding the guru as his father in the highest sense. The position of the Guru is defined and elevated as given below by Manu<blockquote>उत्पादकब्रह्मदात्रोर्गरीयान्ब्रह्मदः पिता । ब्रह्मजन्म हि विप्रस्य प्रेत्य चेह च शाश्वतम् ॥ २.१४६ ॥ (Manu. Smrt. 2.146)<ref name=":2" /></blockquote><blockquote>utpādakabrahmadātrōrgarīyānbrahmadaḥ pitā । brahmajanma hi viprasya prētya cēha ca śāśvatam ॥ 2.146 ॥</blockquote>Meaning : Of the progenitor and the giver of the knowledge of Brahman, the giver of Knowledge of Brahman is the more venerable garther; for the birth of the Brahman in the Brahmana is verily eternal both here and after death.<ref name=":022" /><ref>Manusmrti English Translation ([https://archive.org/details/ManuSmriti_201601/page/n26 Page 26])</ref>

Only to a dutiful pupil was the knowledge given :<blockquote>यथा खनन्खनित्रेण नरो वार्यधिगच्छति । तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥ २.२१८॥ (Manu. Smrt. 2.218)<ref name=":2" /></blockquote>Meaning : As a man by digging with a spade obtains water, so also he who does service obtains the wisdom enshrined in his guru.<ref name=":022" />

Only to a dutiful pupil was the knowledge given :<blockquote>यथा खनन्खनित्रेण नरो वार्यधिगच्छति । तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥ २.२१८॥ (Manu. Smrt. 2.218)<ref name=":2" /></blockquote>Meaning : As a man by digging with a spade obtains water, so also he who does seva (सेवा | selfless service) obtains the wisdom enshrined in his guru.<ref name=":022" />

===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 (इन्द्रः)|Indra]], Mitra, Varuna, [[Agni (अग्निः)|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.

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 (अग्निः)|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=":022" />

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=":022" />

===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,

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

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

#[[Grhasthashrama (गृहस्थाश्रमः)|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 adhyatmik 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 adhyatmik purpose is the main focus

=== वर्णाः ॥ The Four Varnas ===

===वर्णाः ॥ The Four Varnas===

Varna is a conceptual framework that aims to provide a conceptual basis for building a social order that promotes harmony and overall wellbeing of everyone.<ref name=":22">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> There are four varnas, namely

Varna is a conceptual framework that aims to provide a conceptual basis for building a social order that promotes harmony and overall wellbeing of everyone.<ref name=":22">Nithin Sridhar, [http://indiafacts.org/varna-vyavastha-as-a-conceptual-social-order-that-facilitates-self-actualization/ Varṇa vyavastha as a conceptual social order that facilitates self-actualization], indiafacts.org</ref> There are four varnas, namely

# Brahmana

 

# Kshatriya

#Brahmana

# Vaishya

#Kshatriya

# Shudra

#Vaishya

#Shudra

 

The purpose of varnas was to organize the society.  

The purpose of varnas was to organize the society.  

Leading a [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]] includes adherence to principles of Dharma as laid down in Shrutis and Smrtis. Vedas proclaim that society and nature sustains one and all hence our duties towards them are more important not the individual. Rishis placed morals and ethics in the forefront and daily activities of life were based on them rather than for individual gains or sense gratification. Following Rta (ऋत) or highest natural order was of prime importance and jeevana vidhana was aligned to that principle.

Leading a [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|Dharmika Jivana Vidhana]] includes adherence to principles of Dharma as laid down in Shrutis and Smrtis. Vedas proclaim that society and nature sustains one and all hence our duties towards them are more important not the individual. Rishis placed morals and ethics in the forefront and daily activities of life were based on them rather than for individual gains or sense gratification. Following Rta (ऋत) or highest natural order was of prime importance and jeevana vidhana was aligned to that principle.

==Dharmika Vyavahara==

==Dharmika Vyavahara==

Yoga shashtra of Pantanjali lays down ten rules of moral conduct, five of which are observances for positive traits and self-restraint to attain inner mental purity (Yamas). The other five are rules for lifestyle changes for discipline and external purification (Niyamas). These rules are for regulating one's behavior to avoid suffering and pain leading to the foundation of spiritual life. The path to discipline, control of the senses and mind, and discrimination between right and wrong is given by the Yoga darshana, to be practiced in everyday life by a spiritual aspirant.<blockquote>अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥३०॥ शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥(Yoga. Dars. 2.30 and 32)<ref name=":12">Yoga Darshana by Patanjali ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2])</ref></blockquote><blockquote>ahiṁsāsatyāstēyabrahmacaryāparigrahā yamāḥ ॥30॥ śaucasaṁtōṣatapaḥsvādhyāyēśvarapraṇidhānāni niyamāḥ ॥32॥</blockquote>'''Yamas (for inner purity)'''

Yoga shashtra of Pantanjali lays down ten rules of moral conduct, five of which are observances for positive traits and self-restraint to attain inner mental purity (Yamas). The other five are rules for lifestyle changes for discipline and external purification (Niyamas). These rules are for regulating one's behavior to avoid suffering and pain leading to the foundation of adhyatmik life. The path to discipline, control of the senses and mind, and discrimination between right and wrong is given by the Yoga darshana, to be practiced in everyday life by a adhyatmik aspirant.<blockquote>अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥३०॥ शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥(Yoga. Dars. 2.30 and 32)<ref name=":12">Yoga Darshana by Patanjali ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2])</ref></blockquote><blockquote>ahiṁsāsatyāstēyabrahmacaryāparigrahā yamāḥ ॥30॥ śaucasaṁtōṣatapaḥsvādhyāyēśvarapraṇidhānāni niyamāḥ ॥32॥</blockquote>'''Yamas (for inner purity)'''

 

#अहिंसा || Ahimsa or non-injury to others and treating all beings with respect

#अहिंसा || Ahimsa or non-injury to others and treating all beings with respect

#सत्यम् || Satya or truthfulness

#सत्यम् || Satya or truthfulness

#ब्रह्मचर्यम् || Brahmacharya or celibacy

#ब्रह्मचर्यम् || Brahmacharya or celibacy

#अपरिग्रहः || Aparighara or no unnecessarily selfish accumulation of resources for one’s own purpose

#अपरिग्रहः || Aparighara or no unnecessarily selfish accumulation of resources for one’s own purpose

'''Niyamas (for external purification)'''

'''Niyamas (for external purification)'''

#शौच || Shaucha or cleanliness and purity of mind and body

#शौच || Shaucha or cleanliness and purity of mind and body

#संतोषः || Santosh or contentment to cut the roots of desires

#संतोषः || Santosh or contentment to cut the roots of desires

#स्वाध्यायम् || Swadhyaya or study of the shastras for attaining Moksha (or Pranava japa) and self-analysis

#स्वाध्यायम् || Swadhyaya or study of the shastras for attaining Moksha (or Pranava japa) and self-analysis

#ईश्वरप्रणिधानम् || Ishwara-pranidhana or self surrender to the Supreme (sarvakarmarpana)<ref name=":12" />

#ईश्वरप्रणिधानम् || Ishwara-pranidhana or self surrender to the Supreme (sarvakarmarpana)<ref name=":12" />

===आत्मगुणाः ॥ Atmagunas===

===आत्मगुणाः ॥ Atmagunas===

By following the practice path laid down in Yoga darshana man achieves certain qualities of the Self. Gautama Dharmasutras describe these eight virtues of the Self, to be cultivated at will by everyone, as follows (Page 1648 of Reference <ref name=":0" />).<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. 1.8.23)</blockquote><blockquote>dayā sarvabhūtēṣu kṣāntir anasūyā śaucam anāyāsōmaṅgalam akārpaṇyam aspr̥hēti ॥ (Gaut. Dhar. 1.8.23)</blockquote>Dayā (दया । Compassion towards all creatures), kṣānti (क्षान्ति। forbearance) anasūyā (अनसूया। devoid of ill-will or envy ) śaucam (शौचम्। purity (external and internal)) anāyāsaḥ (अनायासः । avoiding pain even to oneself ) maṅgalam (मङ्गलम् । auspiciousness) akārpaṇyam (अकार्पण्यम् । freedom from self-pity or weakness) aspr̥heti (अस्पृहः। free from covetousness) are the qualities of the Atman.

By following the practice path laid down in Yoga darshana man achieves certain qualities of the Self. Gautama Dharmasutras describe these eight virtues of the Self, to be cultivated at will by everyone, as follows (Page 1648 of Reference <ref name=":0" />).<blockquote>दया सर्वभूतेषु क्षान्तिर् अनसूया शौचम् अनायासोमङ्गलम् अकार्पण्यम् अस्पृहेति ॥ (Gaut. Dhar. 1.8.23)</blockquote><blockquote>dayā sarvabhūtēṣu kṣāntir anasūyā śaucam anāyāsōmaṅgalam akārpaṇyam aspr̥hēti ॥ (Gaut. Dhar. 1.8.23)</blockquote>Dayā (दया । Compassion towards all creatures), kṣānti (क्षान्ति। forbearance) anasūyā (अनसूया। devoid of ill-will or envy ) śaucam (शौचम्। purity (external and internal)) anāyāsaḥ (अनायासः । avoiding pain even to oneself ) maṅgalam (मङ्गलम् । auspiciousness) akārpaṇyam (अकार्पण्यम् । freedom from self-pity or weakness) aspr̥heti (अस्पृहः। free from covetousness) are the qualities of the Atman.

===धर्मलक्षणम्‌ || Dharma Lakshanas===

===धर्मलक्षणम्‌ || Dharma Lakshanas===

With conscious practice of yoga, purity of mind and body, Atman develops by which Atmagunas are manifested. Such a person automatically aligns with Rta and follows Dharma. Manusmrti lays down the following four lakshanas of Dharma. Following the Vedas, Smrtis, Sadachara (सदाचारः), one's inner consciousness are the four lakshanas defined in a simplified form.<ref name=":022" /> <blockquote>वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् || (Manu. Smrt. 2.12)</blockquote><blockquote>vedaḥ smr̥tiḥ sadācāraḥ svasya ca priyamātmanaḥ । etaccaturvidhaṁ prāhuḥ sākṣād dharmasya lakṣaṇam || (Manu. Smrt. 2.12)</blockquote>Additionally Manu lays down the following<blockquote>धृति: क्षमा दमोऽस्‍तेयं शौचमिन्‍द्रियनिग्रह:। धीर्विद्या सत्‍यमक्रोधो दशकं धर्मलक्षणम्‌ || (Manu. Smrt. 6.92)</blockquote><blockquote>dhr̥ti: kṣamā damō's‍tēyaṁ śaucamin‍driyanigraha:। dhīrvidyā sat‍yamakrōdhō daśakaṁ dharmalakṣaṇam‌ || (Manu. Smrt. 6.92)</blockquote>

With conscious practice of yoga, purity of mind and body, atman gets purified by which Atmagunas are manifested. Such a person automatically aligns with Rta and follows Dharma. Manusmrti lays down the following four lakshanas of Dharma. Following the Vedas, Smrtis, Sadachara (सदाचारः), one's inner consciousness are the four lakshanas defined in a simplified form.<ref name=":022" /> <blockquote>वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् || (Manu. Smrt. 2.12)</blockquote><blockquote>vedaḥ smr̥tiḥ sadācāraḥ svasya ca priyamātmanaḥ । etaccaturvidhaṁ prāhuḥ sākṣād dharmasya lakṣaṇam || (Manu. Smrt. 2.12)</blockquote>Additionally Manu lays down the following ten lakshanas<blockquote>धृति: क्षमा दमोऽस्‍तेयं शौचमिन्‍द्रियनिग्रह:। धीर्विद्या सत्‍यमक्रोधो दशकं धर्मलक्षणम्‌ || (Manu. Smrt. 6.92)</blockquote><blockquote>dhr̥ti: kṣamā damō's‍tēyaṁ śaucamin‍driyanigraha:। dhīrvidyā sat‍yamakrōdhō daśakaṁ dharmalakṣaṇam‌ || (Manu. Smrt. 6.92)</blockquote>

 

#Dhrti (धृति: । firmness or fortitude)

#Dhrti (धृति: । firmness or fortitude)

#Kshama (क्षमा । forgiveness)

#Kshama (क्षमा । forgiveness)

#Indriya nigraha (इन्‍द्रियनिग्रह: । control over the indriyas or worldly senses)

#Indriya nigraha (इन्‍द्रियनिग्रह: । control over the indriyas or worldly senses)

#Dhih (धीः । intellectual power, knowledge of Shastras)

#Dhih (धीः । intellectual power, knowledge of Shastras)

#Vidya (विद्या । knowledge of Self)

#[[Vidya (विद्या)|Vidya]] (विद्या । knowledge of Self)

#Satyam (सत्‍यम् । truthfulness)

#Satyam (सत्‍यम् । truthfulness)

#Akrodhah (अक्रोधः । absence of anger)

#Akrodhah (अक्रोधः । absence of anger)

Yajnavalkya Smrti recounts the above qualities as the means to be on the Dharmika path, similar to those given in Manusmrti, with slight differences.

Yajnavalkya Smrti recounts the above qualities as the means to be on the Dharmika path, similar to those given in Manusmrti, with slight differences.

:अहिंसा सत्‍यमस्‍तेयं शौचमिन्‍द्रियनिग्रह:। दानं दमो दया शान्‍ति: सर्वेषां धर्मसाधनम्‌ || (Yajn. Smrt. 1.122)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 1 Grhasthadharma Prakarana])</ref>

:अहिंसा सत्‍यमस्‍तेयं शौचमिन्‍द्रियनिग्रह:। दानं दमो दया शान्‍ति: सर्वेषां धर्मसाधनम्‌ || (Yajn. Smrt. 1.122)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 1 Grhasthadharma Prakarana])</ref>

:ahiṁsā sat‍yamas‍tēyaṁ śaucamin‍driyanigraha:। dānaṁ damō dayā śān‍ti: sarvēṣāṁ dharmasādhanam‌ ||

:ahiṁsā sat‍yamas‍tēyaṁ śaucamin‍driyanigraha:। dānaṁ damō dayā śān‍ti: sarvēṣāṁ dharmasādhanam‌ ||

According to Yajnavalkya, Ahimsa (not hurting other creatures by thought, word or deed) and Dana (charity) are also the means to attain Dharma apart from the other qualities.

According to Yajnavalkya, Ahimsa (not hurting other creatures by thought, word or deed) and Dana (charity) are also the means to attain Dharma apart from the other qualities.

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 tenets, 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 tenets, as we can see, are not so difficult to understand and are the basis of the Vedic adhyatmik 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 be in union with the Eternal, Supreme Brahman. <ref name=":022" /> 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=":022" /> 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=":022" />

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=":022" />

== Goal of Sanatana Dharma ==

==Goal of Sanatana Dharma==

Recognition of Unity of the Self and leads to the establishment of mutually helpful relations between all separated selves. Every moral precept finds its sanction in this Unity. Universal Love which is an expression of the Unity, is the root of all virtues and its opposite is the root of all vices. Universal Brotherhood has its basis in the Unity; men are divided by their Upadhis, both dense (Sthulasharira) and subtle (Sukshmasharira) but all are rooted in the one Self. Only this teaching advocated by Sanatana Dharma, when realized by one an all can put an end to all strife and serve as a foundation for peace.<ref name=":022" />

Recognition of Unity of the Self and leads to the establishment of mutually helpful relations between all separated selves. Every moral precept finds its sanction in this Unity. Universal Love which is an expression of the Unity, is the root of all virtues and its opposite is the root of all vices. Universal Brotherhood has its basis in the Unity; men are divided by their Upadhis, both dense (Sthulasharira) and subtle (Sukshmasharira) but all are rooted in the one Self. Only this teaching advocated by Sanatana Dharma, when realized by one an all can put an end to all strife and serve as a foundation for peace.<ref name=":022" />

==Sanatana Dharma Vs Religion==

==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.

*It is not an institution that you need to join that makes you a follower.

*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.

*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, for learning more about the Vedic path in the school of thought or parampara that your guru represents.  

*However, you can approach a guru of your choice who inspires you and can guide you and then ask for diksha, or initiation, for learning more about the Vedic path in the school of thought or parampara that your guru represents.

 

 

 

==References==

==References==

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