The ongoing discourse surrounding Sanatan, marred by contentious and caustic statements, is profoundly disconcerting, yet it only reveals the toxicity of current debate. For many adherents of the Hindu religion, their understanding of it remains vague and fleeting. For most, simply remembering God suffices to fulfil their religious obligations. Anything beyond this seems like an unnecessary extra mile, seldom taken.
This controversy has prompted me, a practicing Hindu, and perhaps many others like me, to contemplate what Sanatan may truly mean to us. Previously, I had never delved into the origin or essence of Sanatan, but the recent discourse has kindled a desire to comprehend it more deeply.
During my school years, I was captivated by a poem, not initially for its content but for its title: ‘The Blind Man And The Elephant’ by English poet John Godfrey Saxe. The opening lines of the poem, which drew me in, read:
“It was six men of Indostan, to learning much inclined,
who went to see the elephant
(Though all of them were blind),
that each by observation, might satisfy his mind.”
In many ways, the ongoing discourse on Sanatan reflects the characters in Saxe’s poem. Within these discussions, we find erudition and pedestrian views, profound insights and banality, informed opinions and ignorance, passion and composure. Unfortunately, what gets lost in this dialogue is the vastness and profundity of the subject under discussion. From the sublime to the absurd, these supposedly scholarly articulations expose the limitations, if not the complete ignorance, of the deep and diverse meanings that emerge from the literature that embodies the many beliefs and principles of this ever-flowing river of spiritual inquiry.
No one can claim definitive authority on when and how the term Sanatan came into use. For many, it relates to the prevailing Hindu philosophy, particularly in contrast to Buddhism when it emerged as a robust counter-movement. Some attribute this term to Adi Shankaracharya, whose era is regarded by many as the revival of Sanatan Dharma. Others attribute it to the conventional Hindu way of life when, in the early twentieth century, Dayanand Saraswati introduced the Arya Samaj Movement as a reformist crusade against dogmatic and unscientific adherence to ritualistic rigidities.
However, for me and most practicing Hindus, Sanatan remains synonymous with Hinduism, or at least as it is broadly understood by them, despite the many divisions and sub-divisions it encompasses.
Nevertheless, I also recognize that studying and understanding Hinduism or the Hindu religion is an immense challenge, one that may span multiple lifetimes. This is not solely because of its ancient origins but also because it has evolved over such a vast expanse of time that it is humanly impossible to chronicle its complete evolution. Yet, the greater challenge lies in its remarkable adaptability and inclusivity over the ages. It has embraced diverse philosophies, viewpoints, and thought processes, making any discourse on Hinduism necessarily limited to certain aspects. Hinduism is a religion where the whole is greater than the sum of its parts, and even a minor facet of it holds such profundity that many religions of more recent origin may appear inadequate in comparison.
The Eternal Way of Life
Is this timeless spiritual philosophy known as Sanatan Dharma, often referred to as Hinduism, experiencing a revival? Arguably, this ancient way of life, deeply rooted in the Indian subcontinent, boasts a rich and complex history spanning millennia.
A quest to trace the origin of Sanatan Dharma, delve into its historical underpinnings, explore its fundamental beliefs and tenets, and examine some of the controversies and challenges it confronts in the modern world, may take several life times. My callow, incomplete but evolving understanding, though, finds articulation as follows.
Origin and Historicity
The term “Sanatan Dharma” is frequently translated as the “Eternal Religion” or the “Eternal Way of Life.” Its roots extend back to the Vedic period, commencing around 1500 BCE. The Vedas, a collection of sacred texts, form the bedrock of Sanatan Dharma. Within these texts lie hymns, rituals, and philosophical insights, considered the earliest expressions of Hindu thought.
Sanatan Dharma evolved over the centuries, assimilating diverse cultural and philosophical influences. The Upanishads, emerging around 800 BCE, introduced profound concepts like karma (the law of cause and effect) and reincarnation. Epic texts such as the Mahabharata and the Ramayana offered moral and ethical guidance through the narratives of heroes and deities.
Around 500 BCE, Siddhartha Gautama, also known as the Buddha, founded Buddhism in India. While Buddhism and Sanatan Dharma share common roots, they developed distinct paths. Sanatan Dharma continued to evolve, incorporating various schools of thought, including Vedanta, Yoga, and the six classical orthodox (astika) philosophies.
During the medieval period, the Bhakti and Sufi movements brought devotional practices to the forefront. Bhakti poets like Surdas, Kabir, Meera, and Tulsidas emphasized personal devotion to deities, while Sufi mystics focused on a direct, experiential connection with the divine. These movements enriched Sanatan Dharma by promoting spiritual inclusivity and emphasizing the universality of divine love.
The arrival of European colonial powers in India, beginning with the Portuguese in the late 15th century and followed by the British in the 17th century, brought significant changes to the subcontinent. Colonial rule challenged traditional social structures and led to a rediscovery of Sanatan Dharma’s classical texts.
Shrutis and Smritis
While the above description provides a broad overview of the evolution of Hinduism, it remains a sketchy and unauthenticated account. A deeper insight into its essential features can be gleaned from the available scriptures and their commentaries.
Our religious texts are broadly categorized into two parts: Shrutis and Smritis. Shrutis are the most ancient and include the Vedas (Samhita), Brahman, Aranyak, and Brahmasutra, with the Upanishads embedded in the Aranyak. Throughout history, Shrutis were considered authentic and were frequently cited in religious discourses.
Smritis, on the other hand, are more recent and encompass Puranas, Smritis, and Itihash (such as the Ramayana and Mahabharata). Many of these texts were written even after the advent of Muslims, and Smritis, including Manusmriti, were never considered authentic. They began to be quoted more in recent times due to a perfunctory understanding and in absence of their evolutionary context.
For a comprehensive understanding of Sanatan, one has to delve into the Vedas, Upanishads, and other texts in chronological order. Only then can one grasp the evolution of Sanatan Dharma. It stands apart from other religions, as it is not based on a single prophet or visionary. Hundreds of sages have contributed to its evolution, and the Bhagavad Gita serves as the distilled essence of Vedanta and Upanishads, encapsulating its profound wisdom and philosophy. As Sri Aurobindo has said,’ That which we call the Hindu religion is really the Eternal religion because it embraces all others.’
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