04

Sanatana’ means ever-existent, never ending. In other words, the eternal and ever established truth. Beyond the beginning and end.

The Dharma, in very short and simple words, is a system, which is regulated as a set of human conduct. The aim of the Dharma is the welfare of all through the path of truth; therefore, its observance is the foremost duty of man.

Thus, the Sanatana Dharma is an ever-existent and truth-based system or the order. In the discourses of the Tathagata Gautama Buddha (in Pali), the same emerges as the “Dhammo Sanantano”, i.e., the Sanatana Dharma (The Dhammapada, Yamakavggo-5 and in other places as well) manifesting the similar meaning and the basic spirit. In the Shramana tradition and a newly emerged Sikh idea, both the believers of doctrines of Karma, Samsara, Mukti and the Dharma itself in the similar manner as the Vedic-Hindu philosophy, also hold the same position in this regard.

It (the Santana Dharma) is an eternal and endless path of everlasting welfare available to all –to the whole of humanity. Its purpose is only human welfare.

Sanatana Dharma presents the only truth of Indivisible Totality and Universal Unity. The same Indivisible Totality (the Supreme Being, addressed by innumerable names) is the basic source of origin of all visible-invisible and movable-immovable and also the Maker of Universal Unity.

In the Rigveda (4-18-1) it appears:

“अयं पन्था अनुवित्तः पुराणो यतो देवा उदजायन्त विश्वे”

“Ayam Panthaa Anuvittah Puraano Yato Devaa Udajaayanta Vishwe”,

It means, “This path has been going on since time immemorial, through which...men and women, wise ones etc., born and grow.”

The Shrimadbhagavadgita (10-39) also says: 

“यच्चापि सर्वभूतानां बीजं तदहमर्जुन/

न तदस्ति विना यत्स्यान्मया भूतं चराचरम्//”

“Yachchaapi Sarvabhuutaanaam Biijam Tadahamarjuna/

Na Tadasti Vinaa Yatsyaanmayaa Bhuutam Charaacharam.”

That is to say, “(I am) the basic (generating) seed or source of all the creation and the basis of entirety, movable-immovable.”

It is also always in flux as a Universal Law. That Law calls upon man, the superior being (as is known until today) of the universe, to do anew continuously in a state of co-operation, co-ordination and harmony.

As an essential part of the Indivisible Totality itself, by accepting the truth of the Universal Oneness, also taking it as his foremost duty, in other words his supreme Dharma, man is expected to do for the welfare of one and all including entire creation, i.e., Pranimatra, and nature, i.e., Prakriti while realizing the truth of the Indivisible Totality or Inseparable Whole in all and everywhere, and also having respect and reverence for all elements of the universe including environment. This is the foremost basis of the Sanatana Dharma dedicated to duty.

Karma is the basis of life. Life is a continuous process. The end of Karma means the end of life. This is the unchanging truth and is also one of the most important and truthful proclamations of the Sanatana Dharma. No theology, theologist, thinker or philosopher can deny the reality of Indivisible Totality and Universal Unity, and the truth of the ever-flowing eternal law as well as this principle of Karma in any state.

With due respect to all faiths, creeds, sects and religions, the Sanatana Dharma calls upon human being to release her/himself from ideological monotony and blindness. It does not recognize the state of the status quo and the claim of a single opinion or idea to be the ultimate truth. Urging for “Nuutanairut” (fresh logic –thought and action: the Rigveda: 1-1-2), the Sanatana Dharma accords freedom to everyone, female or male, to know and understand the truth, which is, undoubtedly, the same and called by different names, from different perspectives:

“एकं सद्विप्रा बहुधा वदन्ति”

“Ekam Sadvipraa Bahudhaa Vadanti”

In a simple sense, “Truth is one, the wise perceive it differently or the Truth is one, the enlightened call it by different names” (The Rigveda, 1-164-46).

In the same way the Sanatana Dharma gives liberty to one to reach the truth by her/his self-chosen path while keeping the welfare of all in the centre of her/his deeds. The Santana Dharma equips one with this natural right. This freedom as well as right is the pathway of all-round development of a human being; it is, in fact, the way to realize and reach the truth through one’s self-efforts, and along with the individual, sets the course of the true welfare of the world, the salvation of humanity. Eventually, without any kind of discrimination bearing respect for the life of all with a spirit of equality, bringing everyone within the ambit of the truth of all unity and paving the way for the welfare of one and all is the basic spirit of the Sanatana Dharma:

“समानी व आकूति: समाना हृदयानि व:/

समानवस्तु वो मनो यथा व: सुसहासति//”

“Samaanii Va Aakuutih Samaanaa Hrdayaani Vah/

Samaanavastu Vo Mano Yathaa Vah Susahaasati//”(the Rigveda, 10/191/4)

*A Padma Shri and Sardar Patel National Awardee Indologist Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut; he is also the Editor-in-Chief of Global Peace International Journal.