Sanatana Dharma : What it is?

Sanatana Dharma: What it is?

“I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.”

When Swami Vivekananda addressed the Parliament of Religions thus, he was referring to a deep-rooted ethos of a section of humanity that considered truth, love, and compassion as the basis of their very existence. He was not referring here to any particular religion. Instead, he was referring to Sanatana Dharma.

Sanatana Dharma:

Dharma is Sanatana, indestructible, and hence relevant for all ages and times, whereas religions and ideologies, which were given at a particular point in history for a particular set of people, may not be applicable for another period for even those very sections of the population. Religions and ideologies are like our Smritis, which we used to revise as per the time and circumstances. We have many Smritis which were thus revised, as time went by. 

Whatever is born or created will be destroyed. We need a foundation or basis for any sort of creation, and that has to be a changeless one. Also, nothing will come out of nothingness. This eternal truth which is the cause, existence, and dissolution of this Prapancha, we call Brahman, Paramatma. This is what Sanatana is.

And Dharma? Well, it certainly is not religion. Religion in its simplest connotation is opinion. So, we can call all the Semitic religions as well as Buddhism, Jainism, Sikhism, etc as religion because all those have a person who has propounded it. This is where Swami Vivekananda‘s words find their true meaning. A Hindu is not bound by any tenets prescribed by some person at a particular time in history under specific circumstances and has sort of stagnated after the passing away of the preacher. A Hindu is guided by Dharma. 

The word Dharma has originated from the Sanskrit word ‘Dhr’ which means to hold, to support, to nourish, to sustain, etc (Dhriyate Anena). On a transactional plane, the sum total of that which sustains this universe is Dharma. There can never be any change in those attributes, like for example that of Fire, Wind, Water, etc to the Dharma of an individual at various stages of his or her life and on his/ her path to self-realization. And this Dharma is eternal, changeless and hence it is Sanatana. 

The ultimate aim of any living being is happiness. Unlike human beings, animals are satisfied and happy once their immediate needs are met. However, human beings in search of that happiness fall by the wayside with a lot of disappointments. Neither are they happy with what they have nor are they able to find happiness with what they want and get. Sanatana Dharma is the only philosophy that tells you that you are that eternal happiness (Ananda). Our kind of evolution just doesn’t stop at becoming a human being, nor does it stop from falling to even lower depths if our Karma is not as per Dharma. 

Sanatana Dharma also called Vaidika Dharma, has its foundation in Vedas (Sruthi). To live a life synchronous with the Prapancha (it’s more than just the world) in pursuit of eternal happiness while in the body is what is called a Dharmic Living. We are not in pursuit of something after this life. Our Rishis have shown us it is possible to be eternally happy while in this very body.

1. Vedas:

At the basic level, it is defined as knowledge. What kind of knowledge? Well, the knowledge about this Prapancha and its interactions, knowledge about the macrocosm and the microcosm, knowledge about the goal and the path of an individual, to name a few. As per our forefathers, Jnana is never complete until we know ourselves. Once we know our true identity, then all the urges will cease. There is nothing to know beyond that (Kasmin Nu Bhagavo Vijnathe Sarvamidam Vijnatam Bhavatheeti (Mundakopanishad 1:3) - What is That my Lord, knowing by which everything becomes known?). At the core, this is what Veda is!

Knowledge is divided into two, fourteen and eighteen as per different views.

Mundakopanishad talks about two streams of knowledge–Paraa Vidya and Aparaa Vidya (DveVidye Veditavye- there are two kinds of knowledge). Knowledge about the self (Brahma Jnana- 'Tadaksharam Adhigamyate’) alone is Paraa Vidya, While Vedas and Vedangas and all other knowledge streams are termed as Aparaa Vidya. You can also find a mention of it in the Chandogya Upanishad where Sage Narada lists out the details of the streams of knowledge he has learned.

Muktikopanishad talks about 18 streams – 4 Vedas, 6 Vedangas, 4 Upavedas (Ayurveda, Dhanurveda, Gaandharvaveda, Artthaveda) Itihasa, (Mahabharatam & Ramayanam- clubbed as one), Purana, (18 –clubbed as one), Mimamsa (Purva & Uthara – clubbed as one), Nyaya & Vaiseshika (clubbed as one). In the other classification of 14, Upavedas are not included. 

a. Four Vedas:

Rig (Rk) Veda, Yajur Veda, Sama Veda & Atharva Veda are the four Vedas. Generally, the Mantras of the Veda have got three characteristics – Poetry, Prose & Song- due to which Veda is also called as 'Trayee’. Rig Veda consists mainly of Poetry which is called Rik; Yajur Veda, prose called as Yajus; Sama Veda, songs called as Sama. Atharva Veda has got all three in it.

Each of the Veda is broadly divided into 4 – Samhita, Brahmanam, Aranyakam & Upanishad. Another classification is Karma Kanda & Jnana Kanda. In many cases Upanishads may be part of a Samhita (eg: Isavasya Upanishad), a Brahmana (Kena Upanishad)or an Aranyaka (Aitareya Upanishad). In another classification, Vedas are divided into two – Karma Kanda & Jnana Kanda. Samhita, Brahmanam & Aranyakam constitute Karma Kanda & Upanishad is Jnana Kanda.

Towards the end of Dvapara Yuga, Krishna Dvaipayana Vyasa systematized the four Vedas for easy assimilation. Vyasa divided this knowledge between his 4 Sishyas. Rig Veda to Maharshi Paila, Yajur Veda to Vaisampayana, Sama Veda to Jaimini & Atharva Veda to Sumanthu. Later on, Maharshi Yajnavalkya through the blessing of Sun God got another stream of Yajur Veda which came to be known as Shukla Yajur Veda, while the former is known as Krishna Yajur Veda. So in effect, there are now 5 streams of Vedas.

Muktikopanishad speaks of 1180 branches for the Veda. Rig Veda has 21, Yajur Veda 109, Sama Veda 1000 & Atharva Veda 50. As per the Mahabhashya of Patanjali the number stands at 1130.

(i) Rig Veda

These are a compilation of Stutis addressed to Devas like Agni, Varuna, Indra, Mitra, Varuna, etc. There are more than 10,000 mantras in Rig Veda. It had more than 21 Sakhas, like Saakalam, Bashkalam, Ashwalayanam etc. Among the Rig Veda Samhita, we have only Saakalam and Bashkalam recensions, Aitareyam and Kaushitiki from Brahmanams and Aitareyam and Saankhayana from Aranyakams available. The main Ritwik of Rig Veda is called Hota.

 There are ten Upanishads in the Sakala stream of which Aitareya Upanishad has found a place in the Dasopanishad. The Mahavakya for Rig Veda- Prajnaanam Brahma- is from this Upanishad.  Ayurveda is the Upaveda of Rig.

(ii) Yajur Veda

There are many mantras from Rig Veda in Yajur Veda. Yajur Veda is a text which contains a lot of Stutis like Sree Rudram along with details of Yajna conduct. Adhvaryu is the chief conductor of the Yajnas in Yajur Veda.

There are two streams of Yajur Veda- Krishna & Shukla. Krishna Yajur Veda is the one from the lineage of Vaishampayana, who got it directly from Veda Vyasa.

(ii.a) Krishna Yajur Veda

Taittiriyam, Maitrayani & Kattham are the Sakhas available of this stream of Yajur Veda. We can find both poetry and prose here. Details of Ashwamedha, Puthrakameshti, Vaajapeyam etc. can be found in this branch of Yajur Veda. Two of the Dasopanishads – Kathopanishad & Taittiriya Upanishad- belong to Krishna Yajur Veda.

Upaveda of Krishna Yajurveda is Dhanurveda.

(ii.b) Shukla Yajur Veda:

Shukla Yajur Veda is also known as Vajasanayi because Sun God imparted this knowledge to Yajnavalkya in the form of a Vaaji (horse). This branch has only poetry in it.

Two of the Dasopanishads – Isavasyam and Brhadaranyakam- are part of the Shukla Yajurveda. Only two of the fifteen branches of this Upanishad are available today – Madhyandinam & Kanva. Agnihotram, Pindapitru Yajnam, Dasa pournamasam are all detailed here.

Mahavakya of Yajur Veda is ‘Aham Brahmasmi’ from Brhadaranyaka Upanishad.

Sthapathya Veda is the Upaveda of Shukla Yajur Veda. 

(iii) Sama Veda

Of the 1810 Mantras in Sama Veda, only 75 belongs to this Veda. Rest are from Rig Veda. There are different types of singing Sama like Oohagaanam, Oohyagaanam, Graamyagaanam, Aaranyageyagaanam. And the person who sings this in a Yajna is called Udgaata. Details of Soma Yaga are in this Veda. There were more than 1000 branches of Sama Veda, of which only three are available today. 

Kenopanishad & Chandogya Upanishad are the most important Upanishads of Sama Veda, which are from the Aranyaka part.

‘Tattwamasi’ is the Mahavakya from Chandogya Upanishad. Upaveda of Sama is Gaandharva Veda.

(iv) Atharva Veda

It is believed that this branch of Veda got its name from Atharva Rishi. Agriculture, animal husbandry, dealing with enemies, diseases, etc are the major things dealt with in this Upanishad. Only two branches of the nine are available today- Sounka and Pippalada Sakha. 

Three of the major Upanishads are from Atharva Veda- Prasna, Mundaka & Mandukya. In Muktikopanishad there is a reference of Lord Sree Rama telling Hanuman ji about the profundity of Mandukya Upanishad. This is the only Upanishad for which there is a Kaarika, which is a sort of explanatory commentary, which is based on the foundation of Advaita.

Ayam Atma Brahma from Mandukya Upanishad is the Mahavakya. Artha Veda is the Upaveda of Atharva Veda.

2. Vedangas:

Vedangas are six in number. They are Siksha, Kalpam, Vyakaranam, Niruktam, Chandass, and Jyotisham.

a. Siksha:

In simple terms it is phonetics. However, it is more than that to the extent that how a Veda Mantra is to be chanted is prescribed here.

b. Kalpam/ Kalpa:

There are four divisions for Kalpa Sastra

(i) Sroutha Sutra - Procedures for Vedic rituals are prescribed here)
(ii) Gruhya Sutra - The duties of an individual during his/ her Garhasthya life is detailed.
(iii) Dharma Sutra – A detailed description of Varnasrama Dharma is there along with duties of the ruler, duties of women, legal affairs, etc.
(iv) Sulba Sutra – This is a science on the geometry of a Yajna Sala. Currently this is one of the references for constructing a temple.

c. Vyakaranam:

It is the grammar book, regarding rules and regulations in the usage of words and the construct of a sentence. Panini’s grammar was the first grammar book.

d. Niruktam:

It is an explanation of the words in Veda

e. Chandassu

It is a science on the number of words and the arrangement of words. This was developed to enable the students to learn the Veda Mantras easily.

f. Jyothisham
Jyothisha developed as a science to finding a suitable time for starting Vedic rituals. There are 3 Skanda in Jyothishastra- Siddhanta Skanda, Hora Skanda and Samhita Skanda.

Then there is something called Praatishaakhyas. This is a text which details the how and why of the usage of siksha, chandass, and vyakarana in each of the Vedas.

3. Upavedas:

Upavedas are five – Ayurveda, Dhanurveda, Sthapathyaveda, Gandharvaveda & Arthaveda.

(i) Ayurveda

It is the science of Ayuss (Ayur). How to maintain the body so that one can lead a Dharmic life is detailed here.

It is considered as a Upaveda of Rig Veda by some & of Atharva Veda by some others. It is the oldest and complete medical science.

The oldest available texts of Ayurveda are Charaka Samhita & Susruta Samhita.

(ii) Dhanurveda

As the name indicates, it is the science of warfare. A description of various weapons, manufacture, and usage are all mentioned here. Apart from this the rules and regulations to be followed are also a subject matter in this text.

It is an Upaveda of Yajur Veda

(iii) Sthapathya Veda

Many do not consider Sthapatya Veda as a Upaveda. It is considered as an Upaveda of Shukla Yajurveda. It deals with the architecture of temples and houses based on 5 basic elements

(iv) Gandharva Veda

Gandharva Veda is the text on dance and music. One of the books available on the Natya (dance) is Bharata Muni’s Natya Sastra.

Gandharva Veda is undoubtedly Upaveda of Sama Veda

(v) Artha Veda

This text deals with Politics, Diplomacy, Finance, Commerce, etc. However, this text is not available now. What is now followed is Chanakya’s (Kautilya) Arthasasthra.

Artha Veda is an Upa Veda of Atharva Veda

4. Itihasa:

Itihasa is biographies of people who walked the earth. The messages in the Veda is put so succinctly that even common folks could take moral out of it and live a Dharmic life.

There are two Itihasas – Ramayanam & Mahabharatam

(i) Ramayanam

Written by Adi Kavi Valmiki, Ramayanam in short is a biography of Lord Rama. But it is more than that. Ramayanam tells the story of Rama who showed the world that Dharma and truth are not something to be compromised, even if you are the ruler of the land. Spread in seven texts called Kandas – Bala Kanda, Ayodhya Kanda, Aranya Kanda, Kishkinda Kanda, Sundara Kanda, Yuddha Kanda & Uthara Kanda- more than 600 chapters/ sargas, there are 24,000 poetic shlokas in Ramayanam.

Based on Valmiki Ramayanam many other Ramayanas took shape. Of which the most important being Adhyatma Ramayanam, which is part of Brahmanda Purana. Adhyatma Ramayanam is composed in 7 Kandas and 64 Sargas.

Adhyatma Ramayana gave precedence to Bhakti, whereas Valmiki Ramayanam mostly paints a picture of Rama as an ordinary human being.

There are many more versions of Ramayanam. Each region had its own Ramayanam. Notable being Kamba Ramayana & Tulasi Ramayana. Tulasi Ramayana is most popular in North India.

(ii) Mahabharatam

This is a massive work by Veda Vyasa with more than a lakh shlokas. It is the longest work of literature.

Mahabharatam narrates the story of Bharata Vamsa in 18 texts called Parvas. Here too Dharma is the topic - ‘Yatho Dharmasthato Jaya’, the Dharma depicted here is totally different from that of Ramayana. In Mahabharata, war, and struggles on the basis of Dharma is for wealth, whereas in Ramayana, Dharma has no other motive but Dharma alone.

18 Parvas of Mahabharata are 1. Adi Parva, 2. Sabha Parva, 3. Vana Parva, 4. Virata Parva, 5. Udyoga Parva, 6. Bheeshma Parva, 7. Drona Parva, 8. Karna Parva, 9. Salya Parva, 10. Souptika Parva, 11. Sthree Parva, 12. Santhi Parva, 13. Anusasana Parva, 14. Ashwamedhika Parva, 15. Asrama Vasika Parva, 16. Mausala Parva, 17. Mahaprasthanika Parva, 18. Svargarohana Parva.

Mahabharata is a treasure trove of some of the wonderful Jnana sastras. Bhagavad Gita in the Bhishma Parva, Sanatsujateeyam in Udyoga Parva, Anu Gita in Aswamedhika Parvam are discourses of the highest order. Similarly, there is a beautiful discourse on politics and affiliated topics in Rajadharmanusana Parvam of Santhi Parvam.

5. Puranas:

Puranas are 18 in number. They are 1. Brahma, 2. Padma, 3. Vishnu, 4. Shiva, 5. Bhagavata, 6. Narada, 7. Markandeya, 8. Agni, 9.Bhavishya, 10. Brahmavaivartha, 11. Linga, 12. Varaha, 13. Skanda, 14. Vamana, 15. Kurma, 16. Matsya, 17. Garuda & 18. Brahmanda. In fact, there are different opinions regarding this list.

A Purana is identified by 5 characteristics. A Purana should contain Sarga (Srishti), Visarga (expansion of Srishti), Vamsam (lineages of different rulers), Manwantaram (Terms of different Manu), Vamsanucharitam (Rishi Parampara).

For a Maha Purana, there has to be 10 such characteristics - Sarga, Visarga, (the first two basically deals with creation and sustenance) Sthanam (after creation where it stays and who is protecting it), Poshanam (nurturing), Ootaya (innate karmic tendencies over a period of time), Manvantaram, Ishanukatha (stories of the lord), Nirodham (dissolution), Mukti (liberation) & Asrayam (refuge).

6. Darsanas
There are six Darsanas. They are 1. Vaiseshika, 2. Nyaya, 3. Purva Mimasa, Uthara Mimamsa, 4. Sankhya, and Yoga.

Vaiseshika and Nyaya have a close resemblance, similarly Sankhya & Yoga. Purva Mimasa & Uthara Mimamsa have Veda as its basis.

 

Prasthanatraya: As time progressed and conduct of yajnas and other rituals became a rarity, Sanatana Dharma got anchored itself on three major pillars – Brahmasutra, Upanishads and Bhagavad Gita. The three together are called Prasthanatraya. The common thread running through the three is Upanishad alone. This concept took roots after the advent of Adi Shankaracharya who commented upon all three during his brief stay in this world. He with his commentary brought this knowledge within the grasp of the common man.

In the Bhagavad Gita, there are many occasions when Krishna is addressing Arjuna as Bharata, the descendant of Bharata. Also, the land which has its existence in the glory of knowledge is Bharata. And this knowledge is what we call Veda.

 Bharata, Hindu: 

“Utharam yat samudrasya Himaadreschaiva Dakshinaam

Varsham tat Bharatam naama Bharati yatra santatih

 

The country that lies north of the ocean, and south of the snowy mountains is called Bharata, for there dwelt the descendants of Bharata.

 

We can find a similar shloka, where Bharata is replaced here by Hindusthanam.  

“Himalayam Samaarabhya
Yavad Indu Sarovaram
Tam Deva Nirmitam Desam
Hindusthanam Prachakshate”

The land which is lying between the Himalayas & the Indu (Indian) Ocean, which is a creation of gods is called the name Hindusthan, and the people living in this land are known as Hindus. This is one of the interpretations.  This shloka is quoted widely in many smritis. 

Another popular story is this name was given by Persians for the people who lived by the banks of river Sindhu & due to peculiarity in their pronunciation, Sindhu became Hindu.

Whichever be the reason, the most common name for the people who follow Sanatana Dharma nowadays is Hindu.

Reference: All the Gurus in the parampara