Sanatana Dharma, often referred to as a way of life rather than just a religion, presents a unique and all-encompassing approach to living. This philosophy integrates aspects of religion, spiritual beliefs, social systems, and even political structures. At its core, Sanatana Dharma is not just about following a set of rituals or beliefs; it's about understanding life in its entirety.

A fundamental goal of Sanatana Dharma is "Moksha, liberation." It's a quest for spiritual freedom, with the aim of achieving mukti, or liberation, for every individual. This liberation is not a simple concept; it's the culmination of fulfilling life's purposes. Given the diversity of the world, Sanatana Dharma acknowledges the variety of paths one can take to fulfill these purposes, each leading towards the ultimate goal of liberation.

The premises of Sanatana Dharma offer a profound perspective on existence. It posits that "each being is potentially divine." This divinity is not something external but lies within, waiting to be realized. The belief that God, the creator of the universe, is inherently part of His creation, is a cornerstone of this philosophy. "He exists unmanifest, but the entire creation is also a part of Him. He exists essentially, in each particle and phenomenon of creation." This view fosters a deep connection between the individual, the universe, and the divine.

In the journey of life and beyond, according to Sanatana Dharma, every being is on a path of evolution towards this realization of divinity. This journey involves multiple cycles of birth and death, leading towards the same ultimate goal. In this context, the differences and inequalities we observe in the world are seen as temporary and non-essential. "So the equality and inequality are apparent, and not essential." These apparent differences arise due to the diversity in methods and stages each being is experiencing at any given time.

Delving deeper into Sanatana Dharma, we encounter its philosophical dimensions, which are like various windows offering different views of the same landscape — the landscape of Truth and the concept of liberation.

"However, there are multiple windows to Truth that describe the eternal, its relation to the universe and the concept of liberation. These are called Darsanas." Darsanas, in Sanatana Dharma, are philosophical viewpoints or ways of seeing the world. There are six primary Darsanas, namely, "Nyaya, Vaiseshika, Sankhya, Yoga, Purva Mimamsa, and Uttara Mimamsa." Each of these presents a unique perspective on key philosophical questions, such as the existence of a creator-God, the causes of life's binding forces, and the pathways to liberation.

Despite their differences, these Darsanas share some common beliefs. They all acknowledge "an eternal spirit, indwelling presence (Purusha), who is actually liberated, but appears to be bound by the play of Nature (Prakriti)." This shared standpoint is significant as it underscores a universal essence within all beings. Moreover, all Darsanas converge on the goal of liberation and emphasize righteousness and devotion as the means to attain it, even though their methods might vary. They also uniformly regard the Vedas as the authoritative text.

Alongside Darsanas, there are various "schools of spiritual philosophy or Vedanta" such as Advaita, Dwaita, and Visistadwaita. These schools primarily focus on the relationship between the individual and the universal soul, as well as the nature of liberation.

Both Darsanas and schools of Vedanta often overlap in their themes and discussions, particularly in their common belief in "concepts like karma and rebirth."

When it comes to the religious aspect, Hinduism, under the umbrella of Sanatana Dharma, is not a singular religion but rather "a set of religions, all believing in common authority - the Veda." This highlights the diversity within Hinduism, where various sects or forms of worship are essentially different interpretations of Vedic and Puranic theologies. These religions also adopt specific rituals, codes, and teachings from Sruti, Smritis, and Agamas. Central to Hinduism's theology is "Panentheism (Ishavasyam)," reflecting a belief in the divine presence in everything.

In essence, Sanatana Dharma or Vedic religion is a rich mosaic of philosophical, spiritual, and religious elements, offering a multitude of paths and perspectives leading toward the understanding of Truth and the attainment of liberation.

Sanatana Dharma encompasses a wide array of religious practices and beliefs, one of which is the Smarta tradition. "Smarta is the 'religion', where any of the major deities is worshipped and there is no specific leaning to any of them." The term 'Smarta' itself signifies adherence to the 'smritis', or the remembered texts, which form a vital part of Hindu scriptures. Within this broad spectrum, there are six principal sects, each venerating a different deity as the supreme Godhead. These include "Saiva, Vaishnava, Sakta, Ganapatya, Saura, and Kaumara," which focus on the worship of Siva, Vishnu, Sakti-the mother Goddess, Ganapathi, Surya, and Kumara Swamy, respectively.

When it comes to the purposes of life within Sanatana Dharma, there are four primary goals that one should strive to fulfill. These are "Dharma, Artha, Kama, and Moksha," translating to Righteousness, Wealth/Production, Fulfillment of Desires, and Salvation. The pursuit of the first three—righteousness, wealth generation, and the fulfillment of desires—is seen as the means to achieving the ultimate goal of Moksha or liberation.

Sanatana Dharma outlines three distinct paths to attain salvation. The first is the path of devotion or bhakti. "One is of devotion (bhakti) where an individual through devotion for God, attains moksha." This path is particularly suited for those driven by their hearts, where worship and devotion are the methods, and bliss and love are the ultimate goals.

The second path is that of knowledge or jnana. "The second is of knowledge (jnana), where one sublimates his lower being through gaining knowledge." This path is for the intellectually inclined, where study and contemplation are the methods, curiosity is the means, and Truth is the goal.

The third path is the path of works or karma. "The third is of works (karma), where one through fulfillment of responsibilities as an individual and then serving fellow beings, attains moksha." This path is ideal for those who are socially oriented, with service as the method, selflessness as the means, and infinity and permanence as the goals.

Each of these paths to salvation represents different aspects of the eternal—truth, beauty, and permanence. They are not mutually exclusive but rather interwoven and overlapping, each capable of leading to and merging into the others, offering a comprehensive approach to achieving liberation in Sanatana Dharma.

Sanatana Dharma is deeply rooted in its scriptures, with the Veda serving as the foundational text. "The root of Sanatana Dharma is the Veda." Traditionally believed to have been classified around 3100 BC, at the dawn of the Kali Yuga, by the sage Vyasa, the Veda comprises four distinct parts: "Rig, Yajus, Sama and Atharva." Each of these Vedas contains three main sections: the Samhita, which are hymns dedicated to various deities; the Brahmana, focusing on the rituals; and the Aranyaka, which delves into philosophical teachings.

Sanatana Dharma's literary corpus further branches into two significant streams that draw their authority from the Veda. The first of these is the smriti literature. "One of them is the smriti literature, where entire literature is classified into 18 abodes or mahasthanas." These include the four Vedas themselves, the six Vedangas (auxiliary texts that aid in understanding the Vedas), four Upangas (which encompass codes of conduct and logic), and four Upavedas (focusing on various arts and sciences). Additionally, the smriti literature encompasses the six Darsanas, the philosophical 'windows to truth.'

The second major literary stream in Sanatana Dharma is the Agama literature. "The second stream is the Agama literature, consisting of Mantra, Yantra, and Tantra." This body of work provides a different perspective on spiritual practices and rituals, with a focus on mantras (sacred utterances), yantras (mystical diagrams), and tantra (esoteric practices).

It is important to note that these two streams, smriti and Agama, are not mutually exclusive. They often intersect and share various aspects, including the underlying spiritual philosophy, mantras, and certain ritual procedures. This interconnection highlights the comprehensive and integrated nature of the scriptural foundation of Sanatana Dharma, reflecting its depth and diversity.

Scope and Definition

Sanatana Dharma, often characterized by its vastness and inclusivity, presents a unique perspective on the idea of belonging and identity. "What classifies one as belonging to or outside the fold of Sanatana Dharma, is not as straightforward as answering what classifies one as belonging to or outside the fold of any particular community." This highlights the complexity and the broad scope of Sanatana Dharma, which is not confined to narrow definitions of community or creed.

Sanatana Dharma, as it implies, is the eternal law - hence anyone by definition is included in it. It does not differentiate between followers and non-followers, or believers and non-believers. This inclusivity stems from its focus on the natural and universal order, rather than a perspective limited to any specific group or individual.

However, within the social context, distinctions do exist, particularly in the civilization of Bharata (India), where there is a shared cultural and social base, albeit with differences in philosophy and social practices. The primary division within this context is between Vedic and Unvedic traditions. "Accepting the authority of Veda is the primary criterion, for defining a person as belonging to Veda mata." This criterion encompasses various branches, such as Srauta, Smarta, and Tantric traditions. Yet, within these classifications, further divisions exist, with some schools considering Atharva Vedins or certain Tantric texts as unvedic.

Despite these philosophical and religious differences, there is a common cultural-social base that unites these diverse schools. "However, with all the philosophical and religious differences, they all share one cultural-social base."

Schools that do not regard the Vedas as a primary authority are categorized as Unvedic. This includes traditions like Bauddha (Buddhism) and Jaina (Jainism), which, while having their own concepts of salvation (Nirvana and Kaivalya, respectively), are considered Unvedic. "Bauddha and Jaina, though they believe in salvation (having their own versions of Nirvana and Kaivalya respectively) are thus called Unvedic." However, it's important to note that these traditions do not dismiss the Vedas as false knowledge. Both Bauddha and Jaina traditions share a similar civilizational and philosophical foundation with the Vedic religion, and thus are integral to the broader Bharatiya Civilization.

The understanding of the Veda's role in Sanatana Dharma is nuanced and requires careful interpretation. It's crucial to note that "Veda is to be taken as a Pramana or a source and reference for validation of knowledge," rather than merely as an authoritative dictate. This perspective signifies that the Veda is seen as a means to validate knowledge that cannot be verified through other conventional methods.

Schools within Sanatana Dharma accept different 'pramanas' or means of knowledge, such as "pratyaksha, anumana, upamana" (perception, logic, comparison, etc.). The Vedic tradition holds that knowledge that cannot be validated through these conventional pramanas can still be considered valid if it aligns with the Veda. This viewpoint stems from the belief that the Veda contains knowledge of the eternal, encompassing truths beyond the reach of ordinary means of validation. The underlying principle is that "something that cannot be validated can exist and still be accepted as true."

However, it's important to recognize that the Veda's role as a pramana is not prioritized above direct means of knowledge like perception (pratyaksha). The Vedic tradition values direct validation but turns to the Vedas for truths that lie beyond such validation. In contrast, Unvedic darsanas like Bauddha (Buddhist philosophy) accept only knowledge that can be validated through perception and logic.

The distinction between Vedic and Unvedic philosophies leads to different social implications, such as adherence to the Vedic social order or Varna-Ashrama dharma. Despite these differences, these traditions share a common cultural and civilizational foundation. The ability to assimilate these various traditions into the broader social order reflects their underlying similarities, despite their philosophical divergences.

This leads to the classification of Astika and Nastika within the context of Sanatana Dharma. An Astika is defined by two criteria: "believing in Veda's pramanya, and following varna-ashrama dharma." The belief in the Veda's pramanya (validity) aligns with the idea that truths beyond empirical validation can still be accepted.

Interestingly, "accepting God or Iswara has never been a criterion in classifying something as Astika or Vedic or Hindu for that matter." This highlights the diversity and inclusiveness of Sanatana Dharma, where belief in a supreme deity is a matter of personal choice and philosophical inclination. The diversity in religious practices, philosophical approaches, or views on the supremacy of God does not determine whether a belief system is considered Vedic or Unvedic.

The Carvaka system presents a unique standpoint within the spectrum of Indian philosophies, significantly diverging from other systems, including those of Bauddha (Buddhist) and Jaina (Jain) traditions. "Carvaka differs greatly from all other systems including Bauddha and Jaina - it accepts pratyaksha (sense-perception) as the only pramana." This singular reliance on sense-perception as the sole means of knowledge sets Carvaka apart from other schools, which typically accept at least two pramanas (means of knowledge).

A key point of divergence for Carvaka is its rejection of akasha (space or ether) as a mahabhuta (primordial element). "And they do not accept akasha as a mahabhuta or a primordial element, which all other schools accept." In other schools, akasha is considered both the origin and a constituent of other elements in its unmanifest form. This rejection leads to several other differences in Carvaka's philosophy, such as the identification of the body as the self, the denial of rebirth, and other materialistic viewpoints. "This causes all other differences such as treating body as self, not accepting rebirth and so on." This materialistic perspective aligns Carvaka more closely with Western materialistic thought.

Carvaka's distinct philosophical and social stance, rooted in a worldview fundamentally different from other Indian schools, marks it as incompatible with them. "For this reason, not only did Carvaka have a different philosophical but also an entirely different social style emanating from an entirely alien worldview which is incompatible with all the other schools."

However, apart from Carvaka, most other groups within the Indian subcontinent, including tribal communities, are seen as sharing a common philosophical foundation with Sanatana Dharma. "However, all other Bharatiya peoples, including tribal, should be described as sharing the same philosophical base." Whether through their practices or goals, their origins are intertwined with the principles of Sanatana Dharma. Philosophies that originated or developed independently within India and interacted with Sanatana Dharma were often assimilated into its broad and inclusive framework.

The exception to this assimilation is found in exclusivist ideologies, such as the Abrahamic religions, which are seen as philosophically and socially incompatible with Sanatana Dharma, similar to how Carvaka was perceived. "However, the ones that are not assimilated are the exclusivist ideologies like Abrahamic religions."

Knowledge System

The Hindu knowledge system is recognized for its holistic and integrated approach, encompassing a wide spectrum of disciplines including religion, philosophy, sciences, and arts. "Hindu knowledge is a continuum, with knowledge of all kinds - religion, philosophy, sciences and arts share one base." This interconnectedness results in a well-developed and cohesive structure of knowledge, unique to this system.

In the realm of philosophy, Hinduism views truth as a multi-dimensional space, akin to a matrix consisting of interrelated facts. "In philosophy, truth is seen as multidimensional space, with facts as points in the space." Each domain or area of study forms a matrix composed of these facts, ensuring consistency and interrelation within the domain. Interdisciplinary studies, then, are seen as overlaps or intersections of these matrices, bringing together relevant points from each.

However, one of the challenges in this system is that specializing in a particular area often means losing sight of some facts while focusing on others. "Also as we keep specializing more the granularity of facts keeps growing." This process can lead to a loss of completeness, as the facts become increasingly specific to a smaller domain and may not accurately represent the broader context. This is identified as "one of the 'dangers of specialization'." The suggested solution to this issue is to maintain a universal matrix at the highest level, from which all disciplines can evolve, ensuring a shared foundational base.

The traditional Indian knowledge system exemplifies this approach by starting from the knowledge of the impersonal, universal, and eternal truth. "This is the knowledge of the impersonal, universal and eternal, the highest form of truth." From this pinnacle, all other forms of knowledge, be they religious or scientific, evolve. This shared philosophical foundation means that religious and scientific knowledge are non-contradictory and, in fact, complementary to each other. Each layer of knowledge addresses different aspects and levels of human consciousness—emotional, intellectual, psychic, and more—originating from the same source and conveying similar ideas. This results in "an integrated and comprehensive system for man's evolution," providing a holistic framework for understanding and growth.

Spirit of Sastras

Sastras in Sanatana Dharma embody a comprehensive approach to studying the universe, where knowledge is not compartmentalized but seen as an interconnected whole. "Sastra is a study of the phenomena of the universe through specific means for a specific purpose." This broad definition underlines the essence of Sastras, emphasizing their role in understanding the universe through diverse lenses.

Different types of knowledge within the Sastras are distinguished based on the nature of facts and their valid modes of explanation. In modern science, for instance, explanations are usually categorized as deductive, probabilistic, teleological, or genetic, with the latter two being more prevalent in life sciences. An example of this is the explanation of why ice floats on water: the physical science explanation revolves around the anomalous expansion of water, while a teleological explanation might focus on how this phenomenon aids the survival of aquatic life. "For instance if we say ice floats on water because of anomalous expansion, we can explain it as 'anomalous expansion of water between -4 to 4 degrees is the reason', as well as 'because of this water is covered with ice in lakes in frozen conditions and this is how water-animals survive. So this is a way of nature to help those beings'." Such teleological reasoning is often also found in philosophy.

In contrast to the modern knowledge system, where philosophy and science are treated as separate entities, traditional Indian knowledge views them as part of a single continuum. This is evident in the structure of smritis, including Vedangas, Upavedas, and Upangas. For instance, the Gandharvaveda focuses on art, while the Ayurveda integrates various forms of explanations, including genetic and teleological, illustrating the multifaceted nature of knowledge. "For instance if we look at the smritis - Vedangas, Upavedas and Upangas; Upavedas are exclusively arts and sciences. Of these, gandharvaveda is purely art, dhanurveda is both art and science, and Ayurveda is a science."

The spirit of Sastras recognizes the interconnectedness of different types of knowledge, emphasizing that facts and concepts often need to be borrowed across various subjects. This approach recognizes that it's the purpose of a branch of knowledge that differentiates it, rather than the knowledge itself.

Philosophical concepts from texts like the Upanishads or Darsanas may not find direct scientific explanations within the same texts. However, their applications are evident across various fields. For instance, the philosophical concept of zero and infinity in mathematics, which was unique to this civilization, demonstrates this integration. "The application of the philosophical concept is the use of zero and infinity in mathematics, which no other civilization could achieve."

Similarly, the holistic approach in Ayurveda and economic theories that emphasize transcendence over desire multiplication are applications of philosophical concepts in different disciplines. These applications have profound social implications, influencing societal contentment, morality, and happiness.

Sastra- Art and Science

In the context of Sanatana Dharma, the concept of Sastra encompasses both art and science, reflecting a profound understanding of these disciplines. "However, the word sastra is representative of both art and science forms." While some Sastras are sciences, others are art forms, yet all are referred to as Sastras due to their systematic approach and foundational principles. The distinction between art and science in this context is not rigidly defined. In fact, the pursuit of each is seen as an embodiment of the other: "the pursuit of science is an art and the pursuit of art is a science."

Both science and art in the Sastra tradition involve creativity and aim at discovering Truth. In science, Truth is subject to experimental verification, while in art, it is verified through experience. "Truth is for experimental verification in science and for experiential verification in art." However, it's crucial to recognize that the perception of truth, whether in science or art, is relative to human consciousness and experience rather than an absolute representation of the world.

Each art form within the Sastras is not just an aesthetic endeavor but also a study in consciousness. For example, Natya Sastra involves the study of mudras (gestures) and abhinaya (expression), while Sangeeta (music) focuses on nada (sound) and swara (musical notes). Sculpture engages in iconometry and also abhinaya. "Natya sastra is a study in mudras and abhinaya. Sangeeta is a study in nada and swara. Sculpture is a study in Iconometry and abhinaya." These art forms are also explorations of how these elements contribute to happiness. Art, in this sense, becomes a comprehensive pursuit of happiness, involving both the artist's experience and its expression.

This holistic approach to science and art in Hindu philosophy unites truth and beauty as two indivisible aspects of the divine, or The Permanent. "However in the Hindu philosophy truth and beauty are two indivisible aspects of The Permanent - the divine." Thus, science and art are not separate entities but two complementary approaches towards the same goal, each enhancing and advancing the other. The intrinsic connection between truth and beauty in both science and art underscores the intertwined nature of these disciplines, as they both aim to enrich human understanding and experience.

Sabda

In the realm of Sanatana Dharma, Sabda (sound) serves as a prime example of how various Sastras evolve from a singular foundational concept. "Sabda (sound) is a concept where we can clearly observe the evolution of various sastras from one base." Sabda, representing the tanmatra (subtle element) of Akasa (the sky), is closely associated with the concept of Brahman, the ultimate reality, making it eternal.

The exploration of this eternal word forms the basis of Mantra Sastra. "The study of eternal word is mantra sastra. Mantra is word." In this context, Mantra Sastra investigates the multiple dimensions of a word, each leading to the development of a distinct Sastra. The word, in this framework, is analyzed in terms of its sound-form (Sabda) and verbal form (Pada).

The sound-form Sabda is further divided into Dhvani (sound) and Swara (tone). "The former has two aspects, dhvani (sound) and swara (tone)." Each of these aspects constitutes a separate area of study within the Sastras.

The verbal form Pada encompasses four aspects: Akshara (alphabet, syllables, and their arrangement), Artha (meaning, semantics), Vyakarana (syntax, order, and arrangement of words), and Chandas (arrangement of syllables). "The latter has four aspects, akshara (alphabet, syllables and their arrangement), artha (meaning semantics), vyakarana (syntax, order and arrangement of words) and chandas (arrangement of syllables)." Each of these elements is a distinct Sastra in itself.

The study of the sound-energy root, known as Beeja, is an essential part of Mantra. "The sound-energy root is beeja. Its study is mantra." Swara, or tone, has two further subdivisions, leading to the development of Siksha (phonetics) and Nada (Sangeeta-music) as distinct areas of study.

The word aspect involves the study of the alphabet and its arrangement into words, leading to the disciplines of Chandas and Nirukta. "Arrangement of alphabet/syllables is Chandas. Arrangement of alphabet into words and the study of meaning of word is Nirukta." Grammar, or Vyakarana, then becomes the study of the language formed with these words.

Individual and Social Life

There are a set of institutions that drive individual and social life in Sanatana Dharma. They are:

Dharma | determinant of righteousness or right action

Ashrama | four stages of life through which individual attains fulfillment and serves goals of life

Vivaha Vyavastha |marriage, the basic building block of society

Varna | an abstraction based on various functions performed by men in the society.

Jati | an autonomous endogamous cultural unit. 

References:

https://www.hindupedia.com