Sanatan Dharma
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Sanatana Dharma (Vaidika / Vedanta) Basic Concepts
Author: Dr. Sumer Khajuria
language: en
Publisher: IIP Iterative International Publishers
Release Date: 2025-06-02
Sanatna Dharma means “the Eternal Dharma or an Eternal Order” Is an endonym for certain sects of Hinduism, and is used as an alternative term to the exonyms of Hinduism, including the Hindu Dharna. The term as such is found in the Sanskrit language which approximately translates to “the eternal law” Or the eternal way. In Pali language, the equivalent term is Dhammo Sanatano. The expression Dharma is often translated as a “Duty”, “Religion” or a “Religious Duty”, but has a deeper meaning. The word comes as it's root from Sanskrit “Dhri”, which means “to sustain” or “That which is integral to something” (e. g. the dharma of Sugar is to be sweet, likewise the Dharma (duty) of fire to be hot). A person’s dharma consists of the duties that sustain them according to their innate characteristics which are both spiritual and natural generating two corresponding types. 1.Sanatan Dharma - The Huties performed according to one's spiritual (constitutional) identity as atman (the Self) and are rhus the same for every one as general duties which include the virtues such as honesty, refraining from injuring all innocent living beings, purity, goodwill, mercy, patience, forbearance, self restraints, generosity or asceticism. 2. Varnashrama Dharma - The Duties performed according to one's material (conditional) nature and are specifically warranted to the individual at the particular point of time. One's “Own duty “according to his or her class or varun and the stage of life should with when conflict with Sanatans dharma (e. g. warrior injuring others as explained in the sacred Gita). According to the notion of the Sanatana Dharma being transcendental refers to the universal and axioruatic laws that are beyond our temporary belief system. The phrase dharma Sanatana occurs in classical Sandkrit litrature for example In manuscript (4-137) “Satyam bruyatpriyam bruyanna, bruyanna, bruyatsatyamaugram, Paryam cha naurtam bruyadesa dharmah,Sanatnah”.(this means “Speak the truth, speak the truth that is pleasant. Do not speak the truth to manipularte. Do not speak falsely to please or fatter someone. This is the quality of the eternal). Swami Prabhupada Bhaktivedanta “Srimad Bhagavatam (Bhagavata Purana) (8.14.4) Bhaktivedanta veda base” “At the end of every four Yugas, the great saintly persons, upon seeing that the eternal (Sanatanah) occupational duties (dharmah) of the manking have been misused, reestablishment of the principles of the religion”. (other shlokas of the holy Bhagvata Purana are 3.16.18; 7.11.5. , 8.8.398.14.4,and 10.4.39 In the late 19th century, the term. Was revived during the Hindu revivalism movement as a name for Hinduism as a religion in order to avoid having to use the exonym “ Hindu” Which is of “ Non- native” Persian origin, (The concise Oxford Dictionary of the Worlds’ Teligions, Ed. John Bowker Oxford university 2000). Today the Sanatana Dharma is associated only with the Hinduism - or the Sanatna Dharma as some believers prefer to call it is askewed now in the relogious tradition and the remenants of the Truth of it is what layers of complex deposits from many different cultures over the centuries. Its remarkable diversity and doctrinal tolerance “ In current day usage, the term Sanatans Dharma is diminished and used to emphasize a “traditional “ or Sanatani (eternalist) outlook in the contrast to the socio-political Hinduism embraced by movements such as Arya Samaj. In sharp contrast to the efforts by the Lahore Sanatana Dharma Sabha to preserve the Hindu Tradition against the onslaught of reform, now it is being stressed that the Sanatana Dharma cannot be regid, it had to be includive without excluding the best and totality of knowledge to guide the Kamic process, especially as the Sanatana Dharmahas no beginning nor has it any end. Although different texts give different list of duties, but in general the Sanatan Dharma consists of the virtues, such as honesty, refraining front injutlting any innocent living beings, purity, goodwill, mercy, patience, forbearance, Self restraint generosity, and the ascetivism. Sanatan Dharma is contrasted with Sbadharms, one's “Own duty” Or the particular duties enjoined upon individual according to his or her class or caste and the stage of life. The potential for conflict between the two types of dharma (e. g. between particular duties of awarrior and the general injuction to the practice of the non injury) is addressed in the Hindu texts such as the Bhagavad Gita, wherein it is said that in such cases Scadharma must prevail. The term has also more recently been used by the Hindu leaders, reformers and nationalists to refer to Hinduism as a unified world religion. The Sanatana Dharma has thus become a synonym for the “eternal“ Truth and teachings of the Hinduism the latter conceived of not only transcendent of the history and the unchanging but also an indivisible and ultimately nonsectarian. The holy Veda, a collection of poems or the hymens composed inarchaic Sanskrit by the Info European speaking people's who lived in the Nothing western Indian region during the second millennium BCE, No definite date can be ascribed to the composition of the Vedas in written forms. The humans formed a liturgical body that in part grew up around the Soma ritual and sacrifice and were recited or chanted during the rituals. They praised a wide pantheon of God's, some of whom personified natural and cosmic phenomena, such as the fire, (Agani), the Sun (the Surya and Savitri), the Dawn (The Usha, s Goddess) , the Storms (the Rudras) , and Rains (the Indra the ruler of heaven), while others represented abstract qualities such as friendship (Mitra), moral authority (Varuna), the Kingship (Indra) and the speech (Vach, a Goddess). The foremost collection, or Samhita of such poems, from which, the hotri (“recitet”) drew the material for his recitation is the Rig Veda (the “knowledge of the Verses”), Sacred formulac known as Mantras, we're recited by the adhvayu, the priest responsible for the sacrificial fire and for carrying out the ceremony. Those Mantras and Verses were drawn into the Sahita known as the Yajur Veda (the “Knowledge of the Sacrifice”). A Third group of priests headed by the Udgatri (“Chanter”) Performed melodic recitations linked to or that were drawn almost entirely from the Rig Veda but we're arranged asa separate Samhits, the Sam Veda (the “Knowledge of the Chants“). Those three Vedas Rigved, Yajurved, and Samveda, were known as the trayi Vidys (the “Three Fold knowledge”). A fourth collection of hymns, magic spells and incantation is known as the Arthva Veda (the “Knowledge of the first Priest”), which inclstrivarious local traditions and remains partly outside the Vedic sacrifice. A free centuries later, the Brahmanas were composed as glosses on Vedas, containing many myths and explanations of rituals. Thr Brahmanas were followed by the other texts, Arsnyakas (the “First Books”) And Upanishafs which took philosolhicsl fiscussions in the new directions invoking a doctrine of Monism and freedom (Moksha , literally “Release”) From the cycle of death and rebirth (known as Samsara). The entire corpus of Vedic literature - the Samhitas, the Brahmanas, the Arnayakas and the Upanishads - is considered Shruti (what is heard), the product of divine revelation. The whole of the literature seems to have been preserved orally (although there may have been early manusctipts to assist memory). To this day several of these works notably the three oldest Vedas, are recited with the subtleyies of intonation and rhythm that have been handed down orally from the early days of the Vedic religion in India. The Upanishats, one of the four genres of texts that together constitute each of the sacred Vedas, the sacred scriptures of most Hindu traditions. Each of the four Vedas - the Rig Veda, Yajurveda, Samveda, and Atharva Veda - consists of Samhita (a “collection” of hymns of sacred formulas); a liturgical prose exposition called Brahmana; and two appendices to the Brahmans - an Aranyaka (Book of the “Wilderness”) which contains esoteric doctrines or dome other remote place, and an Upanishad which speculates about the autological connection between humanity and the cosmos. Because the Upsnishads constitute the concluding portions of the Vedas, they are called Vedants (the conclusion of the Vedas), and they serve as the fundamrntal texts in the theological discoursrs of many Hindu traditions that are also known as theVedanta. The Upsnishads’ impact on the later theological and religious expression and the abiding interests they have attracted are greater than that of any of the other vedic texts. The Upsnishads became the subject of the many commentaries as well as the subcommentsries and the texts modeled after them and bearing the name ‘Upanishad’ were composed through the centuries up to 1400 C. E. to support a variety of theological positions. The earliest extent Upanishads date roughly from the middle of the first millennium BCE. The Western Scholars have called them the first “philosophical reflection nor present a unified doctrine. Indeed the material they contain would not be considered philosophical in the modern, academic sense. For example, the Upanishsds describe rites or performances designed to grant power or to obtain a particular kind of son or daughter.
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