The Spiritual Architecture of Sanatana Dharma Beyond Scriptural Centrality
Abstract: Unlike Abrahamic traditions, Sanatana Dharma
(commonly referred to as Hinduism) does not have a single canonical book or
prophet. Instead, it preserves an expansive corpus of scriptures - sruti
and smrti, Puranas, Tantras, Agamas, Sastras,
and thousands of local and sectarian texts. This is not a deficiency but a
deliberate philosophical orientation reflecting pluralism, contextuality, and
experiential freedom. This article explores why Hindus do not have “one book,”
how this textual multiplicity serves the unity of dharma, and how the internal epistemology
of Hindu thought safeguards both diversity and transcendence without dogma. In
doing so, it also contrasts the sabda-pramana approach with scriptural
exclusivism and investigates the cultural implications of aneka-anta-vada
(many-sided truths) in shaping Hindu pluralism.
Introduction: When the Book Is Not the Authority, But the
Experience
The
question, “Why don’t Hindus have one book?” is often posed from the standpoint
of religious exclusivism, assuming that spiritual truth must be codified and
centralized. Hinduism, however, evolved along orthopraxy, experiential inquiry,
and cosmic context, not through a fixed creed or scripture.
In
Hindu tradition:
·
Truth is realized, not merely
revealed.
·
Authority lies in experience (anubhava),
not just in textual fidelity.
·
Scripture is guidance, not dogma.
This
distinguishes Sanatana Dharma from scriptural fundamentalism and opens the door
to philosophical pluralism of the highest order.
Scriptural Landscape: A Civilizational Canon, Not a Closed Book
Sanatana
Dharma’s scriptural universe is multi-tiered and open-ended, designed for
different temperaments (adhikaris), life stages (asramas), and
spiritual orientations (margas).
Sruti (That which is heard) - Eternal revelation:
·
Vedas (Rg, Yajur, Sama, Atharva)
·
Upanishads (Vedanta: philosophical
culmination)
·
Authored by Rsis, not “written,” but
received in tapas (austerity)
यत्र वेदाः
अप्रामाण्यं यान्ति,
तत्र
आत्मदर्शनम् प्रामाण्यम्।
“Where the Vedas lose authority, direct Self-realization
becomes the authority.”
- Sankara’s Upadesa SahaSri
Smrti (That which is remembered) - Codified traditions:
·
Itihasa: Ramayana, Mahabharata
·
Dharmasastra: Manu, Yajnavalkya,
etc.
·
Puranas: Vast cosmologies,
theologies, and narratives
·
Open to adaptation across yugas and
regions.
Agamas & Tantras:
·
Direct instruction in temple
worship, yoga, mantra, ritual sciences.
·
Foundational to Saiva, Vaisnava,
Sakta practices.
Local & Regional Scriptures:
·
Tevaram, Tiruvacakam (Tamil bhakti)
·
Kabir’s Dohas, Nath Siddha Padas,
BanI of Sant Tulsidas.
Thus,
the “Hindu Book” is a living forest of wisdom, not a desert of dogma.
Theological and Philosophical Pluralism in Sanatana Dharma
Hindu
thought permits multiple metaphysical models coexisting without conflict:
School |
Ontology |
Deity/Absoluteness |
Liberation Path |
Advaita |
Non-dual Brahman |
Nirguna (formless) |
Jnana |
Dvaita |
Dualism |
Saguna Isvara |
Bhakti |
Visisṭadvaita |
Qualified Non-dual |
Narayana as Brahman |
Bhakti + Jnana |
Tantra |
Unity through Shakti |
Siva–Sakti |
Ritual + Yoga |
Yoga |
Purusha-Prakrti duality |
Isvara (optional) |
Samadhi |
Nyaya-Vaisesika |
Pluralistic realism |
Isvara + atoms |
Knowledge |
Mimamsa |
Vedic ritualism |
Impersonal law |
Karma-perfection |
This
pluralism is doctrinally supported by:
·
R̥gveda:
“एकं
सद्विप्रा बहुधा
वदन्ति”
— R̥gveda 1.164.46
“Truth is One, the wise speak of it in many ways.”
·
Mahabharata (Santi Parva):
“नास्ति
मतं
अप्रतिषिद्धं लोके”
“No single view exists that is not refuted by another.”
Thus,
Hindu dharma allows multiplicity without fragmentation, guided by a
meta-principle of unity.
Epistemological Foundations: Why Truth Is Not Bound to One
Book
Hinduism
recognizes six pramanas (valid means of knowledge):
1.
Pratyaksa - Direct perception
2.
Anumana - Inference
3.
Upamana - Analogy
4.
Arthapatti - Postulation
5.
Anupalabdhi - Non-cognition
6.
Sabda - Testimony (scriptural
authority)
Unlike
scriptural exclusivism, Hinduism treats sabda-pramana as one of many valid ways
to attain truth.
तर्काप्रतिष्ठानात् श्रुतयो विभिन्नाः, नैसर्गिको धर्मः
-
Mahabharata, Vana Parva 313.117
“Since logic is inconclusive and scriptures differ, innate
dharma is the guide.”
Thus,
inner insight (atma-darsana) is ultimately the sanctioning authority.
Decentralization of Authority: From Text to Teacher
In
Hindu tradition, the living teacher (guru), not the book, has been the
transmitter of realization. The sruti was always heard, not read.
श्रुतिः स्मृतिः गुरोर्वाक्यम् धर्मस्य तु
त्रयम्
मतम्।
-
Manusmrti 2.10
“Sruti, smrti, and the word of the guru are the triple
source of dharma.”
Hence,
the emphasis lies not on codified belief but on illumined insight.
Liberation Is Not Script-Dependent
The GIta (2.46):
यावानर्थ उदपाने
सर्वतः
सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु
ब्राह्मणस्य विजानतः॥
“As much use a well has when there is a flood of water, so
is all the Veda to a knower of Brahman.”
Mandukya Upanisad (6):
नान्तःप्रज्ञं न
बहिःप्रज्ञं...अप्रपञ्चम् शान्तम् शिवम्
अद्वैतम्
“Not inwardly knowing, not outwardly knowing. That is peace,
that is the Self, that is non-dual.”
Liberation
(moksa) is a state of Being, not of believing. It is independent of
scriptural memorization, but often guided by scriptural reflection.
Cultural Implications: Pluralism as Practice
The
absence of one book led to:
·
No central institution or papacy
·
No singular heresy or
excommunication system
·
Temple-centric diversity and local
adaptation
·
Freedom to worship any form of the
Divine (Isṭa-devata)
Even
when reforms occurred (e.g. Bhakti movement, Vedantic revival), new saints
composed new texts, not by rejecting the old but by adding to the living canon.
“A
Hindu doesn’t ask, ‘What does the Book say?’
He
asks, ‘What do the Vedas, Upanishads, Puranas, and my guru say—and what
resonates in my heart?’”
Why This Matters Today: The Threat of Book Fundamentalism
In
the age of ideological dogmatism, the Hindu pluralistic model is not a
weakness—it is a civilizational strength.
·
Ecological: Harmony with
multiplicity in nature.
·
Psychological: Recognizes unique
temperament of each seeker.
·
Philosophical: Embraces paradox and
layered reality.
·
Spiritual: Allows direct access to
the Divine beyond intermediaries.
The
absence of one Book reveals a tradition where Truth is too vast to be
contained, where wisdom evolves, and where Self-realization is the final
scripture.
Conclusion: The Infinite Cannot Be Contained
Sanatana
Dharma’s refusal to confine itself to one book reflects its core metaphysical
humility: Truth cannot be manufactured or monopolized. It must be experienced,
invoked, and embodied.
ब्रह्मविद् ब्रह्मैव भवति।
- Mundaka Upanisad 3.2.9
“The knower of Brahman becomes Brahman.”
This
vision remains a beacon for a pluralistic, inclusive, and self-illuminated
humanity.
References:
1.
Brhadaranyaka,
Chandogya, and Mundaka Upanishads
– Swami Gambhirananda
2.
Adi Sankara – Upadesa SahaSri,
Viveka Cudamani
3.
Radhakrishnan, S. – The Principal
Upanishads, Hindu View of Life
4.
P. T. Raju – The Philosophical
Traditions of India
5.
Arvind Sharma – Hinduism and Its
Sense of History
6.
A. L. Basham – The Wonder That
Was India
7.
Sri Aurobindo – Essays on the GIta
8.
V. V. Raman – Indic Visions: Hindu
Science and the Spiritual Ethos
No comments:
Post a Comment