Showing posts with label Sanatana Dharma. Show all posts
Showing posts with label Sanatana Dharma. Show all posts

Wednesday, July 23, 2025

Sanatana Dharma Is Not a Religion - It Is a Way of Existence

Abstract: Sanatana Dharma is often inaccurately equated with the modern term “Hinduism” and misunderstood through the lens of Western concepts such as "religion." This paper argues that Sanatana Dharma is not a religion in the Abrahamic or institutional sense, but a civilizational and metaphysical way of existence, grounded in eternal principles (sanatana tattvas) that transcend time, geography, and institutional boundaries. Anchored in the Vedas, Upanisads, Smrtis, and the lived practices of countless sages, Sanatana Dharma is an open, experiential, pluralistic framework that integrates cosmology, ethics, spiritual psychology, and societal order. This article explores the foundational elements that distinguish Sanatana Dharma from the category of “religion” and elaborates on its view of life as a journey of dharma, artha, kama, and moksa, oriented toward ultimate liberation (moksa) and the realization of the Self (atman).

Introduction: Problematizing the Concept of ‘Religion’

The modern classification of faith systems into “religions” arises from Western theological history, especially from the monotheistic, book-based, and congregational traditions of Christianity and Islam. These systems emphasize creeds, exclusive membership, belief in a prophet or savior, single holy text, and institutional authority. By contrast, Sanatana Dharma, the name indigenous to what is now broadly called “Hinduism,” does not fit this mold.

The term religion, derived from Latin religare (to bind), presupposes a set of dogmas or doctrines binding the individual to a god or community. Sanatana Dharma, however, does not bind, it liberates. It does not insist on conformity but accommodates diversity. It is not centered on belief, but on direct experience (anubhava) and right living (dharma). To reduce it to the term “religion” is not only semantically incorrect but intellectually impoverishing.

As the Indian philosopher Dr. Sarvepalli Radhakrishnan wrote:

“Hinduism is not a religion in the sense in which the West understands the term, but a way of life, a philosophy of existence.”

The Meaning of ‘Sanatana Dharma’

The term Sanatana Dharma is composed of two Sanskrit words:

·        Sanatana (सनातन): eternal, beginningless, changeless, perpetual.

·        Dharma (धर्म): that which upholds, sustains, integrates the law of being, moral order, duty, essence.

Together, the phrase means “the eternal law” or “the eternal order of existence.” It is not a label for a belief system but a reference to the inherent, eternal principles that govern life, consciousness, and the cosmos.

The Mahabharata offers a classical definition:

धारणात् धर्मम् इत्याहुः धर्मो धारयते प्रजाः।

Dharanat dharmam ityahuh dharmo dharayate prajah.

- Mahabharata, Karna Parva 69.58


"Dharma is so called because it sustains. Truly, it sustains the people."

Thus, Dharma is not a commandment but a cosmic and personal principle of order, encompassing both natural law and ethical conduct. It is the very fabric of existence, expressing itself as the rhythm of the universe, the movement of the stars, the flow of time, and the evolution of consciousness.

Sanatana Dharma and the Fourfold Aims of Life

Sanatana Dharma structures life around four universal and progressive aims (purusarthas) that guide human evolution from base survival to spiritual liberation:

1.     Dharma - righteous living and ethical responsibility

2.     Artha - material prosperity and social order

3.     Kama - pleasure, desire, and aesthetic fulfillment

4.     Moksa - liberation from bondage and realization of the Self

Unlike religions that consider desire and wealth inherently sinful, Sanatana Dharma recognizes them as legitimate and meaningful when pursued within the framework of Dharma. This balance leads to inner integration and societal harmony.

धर्मार्थकाममोक्षाणां उपायो यः निश्चितः।

एव धर्मं आख्यातं तु वेदैः पृथक् कृतम्॥

- Mahabharata, Santi Parva, 109.11

“That which supports the proper pursuit of Dharma, Artha, Kama, and Moksa is truly Dharma.”

The goal of Sanatana Dharma is not to convert, exclude, or dominate, it is to realize one’s nature as Brahman, the infinite, undivided consciousness that pervades all.

Cosmology and Ontology in Sanatana Dharma

Unlike linear, creationist worldviews, Sanatana Dharma proposes a cyclical cosmology, where the universe undergoes endless cycles of creation, sustenance, and dissolution - srsṭi, sthiti, and pralaya.

Time is not finite but eternal and recursive:

सहस्रयुगपर्यन्तम् अहर्यद् ब्रह्मणो विदुः।

रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥

- Bhagavad GIta, 8.17

"They who know the cosmic day and night understand that a day of Brahma lasts a thousand Yugas, and so does his night."

Ontologically, Sanatana Dharma is non-dualistic at its core. While it accommodates dualism (dvaita) and qualified non-dualism (visisṭadvaita), its highest philosophical realization is that all that exists is Brahman, the Supreme Consciousness.

सर्वं खल्विदं ब्रह्म।

- Chandogya Upanisad, 3.14.1

"Verily, all this is Brahman."

There is no fundamental separation between the divine, the individual, and the world. This vision fosters sacredness of life, tolerance of diversity, and inner autonomy.

Sanatana Dharma as Experiential and Pluralistic

Sanatana Dharma rests on direct experience (anubhava), not blind belief. Its epistemology includes perception (pratyaksa), inference (anumana), and scriptural testimony (sabda), but it prioritizes realization over ritual.

This is why it includes:

·        Bhakti (devotion)

·        Jnana (knowledge)

·        Karma (selfless action)

·        Raja Yoga (discipline of the mind)

Different temperaments require different paths. There is no exclusivity or condemnation. The famous verse from the GIta assures:

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥

- Bhagavad GIta, 4.11

“In whatever way they approach Me, I accept them in that manner. Everyone follows My path, O Arjuna, in all ways.”

This pluralism is not relativism, but a recognition of the inner unity behind apparent diversity.

Sanatana Dharma as Civilization, Not Sect

Sanatana Dharma encompasses a total way of life:

·        Philosophy: Advaita Vedanta, Sankhya, Yoga, Nyaya, etc.

·        Arts: Classical music, dance, sculpture, and iconography.

·        Sciences: Ayurveda, Jyotisa, Vastu, Sanskrit grammar.

·        Society: Varnasrama Dharma, Raja Dharma (ethics of governance), Grhastha Dharma.

·        Ecology: Sacred geography, river worship, tree veneration.

No other civilization integrates the spiritual with the secular, the mystical with the rational, and the ritual with the cosmic in such a profound and enduring way.

This is why Swami Vivekananda declared:

“Sanatana Dharma is not a religion, but the universal spiritual heritage of humanity.”

Misidentification with “Hinduism”

The word Hindu is not found in any Vedic or Upanisadic text. It is a geopolitical term, derived from the Persian pronunciation of Sindhu, referring to people east of the Indus River. The term Hinduism was later constructed by colonial scholars to categorize India’s indigenous spiritual traditions.

This leads to conceptual confusion:

·        Hinduism as “a religion” implies exclusivity, conversion, and dogma.

·        Sanatana Dharma as “a way of life” implies openness, universality, and spiritual freedom.

Thus, the true self-definition of this tradition must be reclaimed through its own vocabulary, not through external frameworks.

Conclusion: The Eternal Relevance of Sanatana Dharma

Sanatana Dharma is not bound by time, geography, institution, or identity. It is the eternal law of existence, the rhythm of life that flows through the cosmos and the conscience alike. It does not demand conversion, only inner transformation. It does not require belief, only inquiry. It does not impose, it invites. It is not merely followed; it is lived.

In the modern world—fraught with religious extremism, ecological destruction, and existential crisis—Sanatana Dharma offers a vision of unity, a path of harmony, and a science of Self-realization. To call it a "religion" is to diminish its grandeur. It is, in truth, a civilization of consciousness, a philosophy of oneness, and a way of existence.

References:

1.     Bhagavad GIta, Commentary by Swami Chinmayananda, Central Chinmaya Mission Trust.

2.     Chandogya Upanisad, Translation by Swami Gambhirananda, Advaita Ashrama.

3.     Radhakrishnan, S., The Hindu View of Life, Oxford University Press.

4.     Vivekananda, Swami. Complete Works of Swami Vivekananda, Advaita Ashrama.

5.     Kapil Kapoor (Ed.), Encyclopedia of Hinduism, Rupa & Co.

6.     Subhash Kak, The Vedic Civilization, Infinity Foundation India.

7.     Mahabharata, Critical Edition, Bhandarkar Oriental Research Institute, Pune.

8.     Klaus Klostermaier, A Survey of Hinduism, State University of New York Press.

9.     David Frawley, The Eternal Tradition: Sanatana Dharma, Voice of India.

Tuesday, July 22, 2025

Sankhya, Yoga, and Vedanta: Three Paths, One Goal

Abstract: The spiritual traditions of Sanatana Dharma are grounded not in sectarianism but in philosophical plurality, distinct darsanas (viewpoints) offering varied yet harmonious pathways to the ultimate truth. Among these, Sankhya, Yoga, and Vedanta represent three deeply influential schools that differ in their methodologies and metaphysical postulations, yet converge in their final aim: the transcendence of suffering and realization of the Self (atma-jnana or moksa). This article explores these three paths as rigorous spiritual disciplines and knowledge systems. Drawing upon the Sankhya Karika, Patanjala Yoga Sutras, Upanisads, and Vedanta texts, it examines their epistemological foundations, ontological models, soteriological goals, and interrelation within the non-dual framework of Sanatana Dharma. By retaining fidelity to Sanskrit source texts and eschewing comparative religion, this study upholds the intrinsic philosophical unity and diversity of the Vedic tradition.

Introduction: Paths of Inquiry, Not Conflict

The word darsana in Sanskrit implies “a vision” or “way of seeing,” and in the context of Indian philosophy, it signifies systematic frameworks through which reality is discerned and lived. Far from dogmatic exclusivism, the Vedic tradition encourages multiple philosophical routes to the same transcendent truth. As the Rg Veda affirms:

एकं सद्विप्रा बहुधा वदन्ति।

(Rg Veda, 1.164.46)

"Truth is one; the wise call it by various names."

Among the sad-darsanas (six classical schools of Indian philosophy), Sankhya, Yoga, and Vedanta stand out as experiential disciplines rooted in liberation-oriented metaphysics. While Sankhya emphasizes analytical discrimination (viveka), Yoga emphasizes practical discipline (abhyasa), and Vedanta emphasizes self-inquiry (atma-vichara), all three converge in their ultimate goal: the cessation of suffering and the realization of the eternal Self.

Sankhya: The Path of Discriminative Knowledge (Viveka-Jnana)

Origins and Textual Authority:

Sankhya is the oldest of the systematic darsanas, attributed traditionally to the sage Kapila, and systematized in the Sankhya Karika of Isvarakrsna (circa 4th century CE). It is classified as nirIsvara—non-theistic—not due to atheism in the Western sense, but because it postulates no need for a creator-God to explain the cosmos.

Ontology: Dualism of Purusa and Prakrti:

Sankhya posits two ultimate realities:

·        Purusa: Pure consciousness, passive, eternal, unchanging, and many in number.

·        Prakrti: Primordial matter, unconscious, dynamic, composed of the three gunas - sattva, rajas, and tamas.

Creation arises when Prakrti comes into proximity with Purusa, setting off an evolutionary cascade (parinama) of tattvas (principles), leading to mind (manas), ego (ahankara), senses (indriyas), and the gross elements (mahabhutas). Liberation (kaivalya) occurs when the Purusa realizes it is not the mind-body complex but the witnessing Self.

Liberation through Viveka:

The primary soteriological method in Sankhya is discriminative knowledge (viveka-jnana). By sustained contemplation on the distinction between the transient (anitya) Prakrti and the eternal (nitya) Purusa, one awakens to one’s true nature.

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यम्।

(Sankhya Karika, 68)

"The reversal of the gunas to their primal form, when they no longer serve the purpose of Purusa, is Kaivalya (liberation)."

Yoga: The Path of Discipline and Integration

Foundational Texts and Structure:

Yoga, as a darsana, is expounded in the Patanjala Yoga Sutras, attributed to the sage Patanjali. It is closely allied with Sankhya in metaphysics but adds a practical, eight-limbed path (asṭanga yoga) for the purification of body and mind.

Philosophical Premise and Goal:

Yoga agrees with Sankhya’s dualism: Purusa is the conscious seer; Prakrti is the seen. The ignorance (avidya) that causes identification of the Purusa with the modifications of the mind (citta-vrttis) is the source of bondage.

Patanjali begins his system with unmatched clarity:

योगश्चित्तवृत्तिनिरोधः॥
(Yoga Sutra, 1.2)

"Yoga is the cessation of the modifications of the mind."

When the mind becomes still, the seer abides in its own nature (tada drasṭuh svarupe’vasthanam). This state is liberation.

Methodology: The Asṭanga Path:

1.     Yama: ethical restraints (non-violence, truth, celibacy, non-stealing, non-possessiveness)

2.     Niyama: personal observances (cleanliness, contentment, austerity, self-study, surrender to Isvara)

3.     Asana: physical posture

4.     Pranayama: breath regulation

5.     Pratyahara: withdrawal of the senses

6.     Dharana: concentration

7.     Dhyana: meditation

8.     Samadhi: absorption

Through this path, the yogi attains viveka-khyati, discriminative insight and finally kaivalya.

तदा क्लेशकर्मनिवृत्तिः॥

(Yoga Sutra, 4.30)

"Then, all afflictions and karmas cease."

Vedanta: The Path of Self-Inquiry and Non-Dual Realization

Scriptural Basis and Schools:

Vedanta, the “end of the Vedas,” is rooted in the Upanisads, Brahma Sutras, and the Bhagavad GIta. Its most prominent form is Advaita Vedanta, established by Adi Sankaracarya (8th century CE), which posits a radical non-dualism (advaita) between the Self (Atman) and the Absolute (Brahman).

Ontology: Brahman Alone Is Real:

The central assertion of Vedanta is:

ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः॥

"Brahman is the only truth, the world is illusory, and the individual self is none other than Brahman." - Sankara

Brahman is infinite, formless, birthless, and changeless. The jiva is none other than Brahman, but due to ignorance (avidya), identifies with body and mind.

This ignorance is removed by jnana direct knowledge of the Self, gained through sravana (listening to scripture), manana (rational reflection), and nididhyasana (deep meditation).

Liberation (Moksa) in Advaita:

Liberation is not the attainment of something new, but the recognition of what always is.

अहं ब्रह्मास्मि।

(Brhadaranyaka Upanisad, 1.4.10)

"I am Brahman."

यत्र तु द्वितीयमिव भयं भवति।

(Brhadaranyaka Upanisad, 1.4.2)

"Where there is duality, there alone fear arises."

Liberation is freedom from fear, duality, and bondage, achieved through self-knowledge (atma-jnana), not action.

Confluence of the Three: One Goal, Different Lenses

While these systems differ in metaphysical emphasis, Sankhya’s dualism, Yoga’s practical psychology, Vedanta’s non-dualism, their soteriological goal is shared:

·        The cessation of suffering (duhkha nivrtti)

·        The transcendence of ignorance (avidya)

·        Abidance in the Self (svarupa-sthiti)

Sankhya provides the intellectual framework, Yoga the practical discipline, and Vedanta the metaphysical resolution. Together, they offer a complete spiritual methodology.

The GIta synthesizes all three:

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥

(Bhagavad GIta, 2.48)

"Perform your actions established in Yoga, O Dhananjaya, abandoning attachment, being the same in success and failure, this equanimity is Yoga."

Here, the intellectual discernment of Sankhya (buddhi-yoga), the disciplined action of Yoga, and the ultimate realization of Vedanta are harmonized.

Conclusion: An Integrated Vision of Liberation

Sanatana Dharma does not prescribe uniformity. It celebrates unity in diversity, a multiplicity of darsanas leading to a singular telos: liberation from the cycle of ignorance, bondage, and suffering. Whether one walks the path of viveka (discrimination), abhyasa (discipline), or jnana (inquiry), the final destination is the same: the direct realization of one’s true nature, which is free, unchanging, and infinite.

Thus, Sankhya, Yoga, and Vedanta are not competitive systems but complementary lenses revealing, in layered depth, the perennial wisdom of the Vedas.

References

1.     Isvarakrsna, Sankhya Karika, with Gaudapada Bhasya and Vacaspatimisra’s TattvakaumudI, Motilal Banarsidass.

2.     Patanjali, Yoga Sutra, with Vyasa Bhasya, Trans. Swami Hariharananda, Advaita Ashrama.

3.     Sankaracarya, Vivekacudamani, Advaita Ashrama.

4.     Bhagavad GIta, with Commentary by Swami Chinmayananda, Central Chinmaya Mission Trust.

5.     Brhadaranyaka Upanisad, with Sankara Bhasya, Ramakrishna Math.

6.     Radhakrishnan, S., Indian Philosophy, Vol. II, Oxford University Press.

7.     Dasgupta, Surendranath, A History of Indian Philosophy, Cambridge University Press.

8.     Kapil Kapoor (Ed.), Encyclopedia of Hinduism, Rupa & Co.

9.     Hiryanna, M., Outlines of Indian Philosophy, Motilal Banarsidass.