Why is Hinduism called Sanatana dharma?

by Seva Lamberdar Fri Apr 04, 2014 8:40 am

Early man’s ability to light fire (by rubbing sticks against each other), grow crops and domesticate animals helped enormously in making the civilization possible. Humans faced many uncertainties and difficulties when they first started living in communities long ago. They often prayed to God to help them in getting food and shelter and for safety and security. They also wished for good sense and guidance so they could take care of their problems themselves.

Regarding the life and conditions in society long ago, Shrutis (especially the Vedas) are a valuable source of information, in addition to being the basic religious texts in Hinduism. Veda literally means knowledge in Sanskrit. Thus the Vedas represent knowledge which was acquired and compiled by seers and common people millennia ago (at least seven thousand years ago -- Refs. 1 and 2). The Vedic compositions took place in the form of hymns which were passed orally cum aurally to successive generations. Thus the knowledge or information contained in the Vedas has reached us mostly as passed repeatedly from one generation to the next orally (as Shabda or Word -- the spoken word) and aurally (as Shruti or Sound -- the heard truth). Veda, implying the Vedic knowledge, is therefore referred to also as Shabda (or Sabda) and Shruti (or Sruti). Note Rig Veda, Yajur Veda, Sam Veda and Upanisads (including the Bhagavad Gita as the Gitopanisad – Ref. 3) comprise the Shrutis (or Srutis) and are the basic Hindu scriptures. Among these, Rig Veda is the oldest and has the highest precedence (Ref. 3).

Since Shrutis were the original texts which were transmitted time and again over successive generations (after man had started living in communities / tribes), there is a kind of eternality associated with them. However, this eternality about Shrutis is not in the literal or chronological sense but merely as a sign that the knowledge or truth contained in the Shrutis (Vedas) is eternal, unchanging and it has stood the test of time. Perhaps this is due to the fact that since Veda (after being compiled) was transmitted orally and aurally over countless generations as Shabda cum Shruti, the things and information which were not true or relevant seemed to get dropped and discarded along the way. As a result, whatever was left in the Vedas was deemed factual and relevant and not subject to any more change. This changelessness acquired by the Vedic knowledge renders it the quality as eternal, beginningless or sanatana. Needless to say, the texts (Vedas) possessing such sanatana knowledge are also considered sanatana, in spite of the fact that Vedas were originally composed seven thousand years (or so) ago by humans (Ref. 1). Moreover, as Vedas are considered sanatana, dharma (duties, religion) based on Vedas (Vedic dharma, Hindu dharma or Hinduism) is called Sanatana dharma. In addition, because Shrutis are considered sanatana (due to unchanging information or truth in them), Shrutis qualify as valid sources of knowledge under the category Testimony (Shabda or Sabda). In the Purva Mimamsa (Ref. 4), Jaimini accepts testimony (sabda) as a pramana (proof or evidence) for knowledge, in addition to perception and inference.

In addition to the basic and original Shrutis (Vedas) in Hinduism, there are other ancillary texts which appeared afterwards and are collectively known as Smritis (or Smrtis). While Shrutis denote ancient knowledge transmitted aurally and scrutinized thoroughly over time, Smritis may include the untested memorizations and historical records of later events and personalities, social customs and proclamations, religious matters and rituals, and folklores etc. Smritis basically were intended to lend support to Shrutis or Vedas through explanations, examples and lessons on morality, rituals and customs etc. Smritis appear to draw extensively from the Vedas, Upanisads and Vedic (Brahmanical) philosophies (especially Samkhya and Vedanta). Smritis comprise various puranas (stories and tales related to creation and history), secondary texts on rituals, suggestions and proclamations on living and lifestyles, and epics (Ramayana and Mahabharata).

Since Smritis were not subject to the same type of scrutiny as Shrutis, they are not considered as having stood the test of time and there is no association of eternality or sanatana with them. They appear to come and go, especially the latter (“go”) if a Smriti happens to be in disagreement with the Shrutis (Ref. 3). Moreover, unlike Shrutis which are considered valid sources of knowledge under Testimony or Shabda, Smritis are not automatically accepted as valid sources of knowledge under Testimony (Ref. 4). Note only when a particular Smriti is found in agreement with Shrutis or Vedas (Rig Veda specifically), it may be accepted as a valid source of knowledge (Ref. 3). ………
(Ref.: “Farming and philosophy in India during ancient times” …….
http://lamberdar.sulekha.com/blog/post/2011/06/farming-and-philosophy-in-india-during-ancient-times.htm)

The essence of Hinduism

Even though there is much discussion on this topic (“Significance of Hindu and Hindu dharma (Hinduism)”: http://www.geocities.ws/lamberdar/hindu_hinduism.html), the following five points (1-5) summarize the essential features of Hinduism.

(1) A Hindu is a follower of Hinduism which is rooted in the Vedas (Sruti) and Vedic philosophy, and the word Hindu originally might have signified a person partaking and benefiting from Indu (Vedic libation, Soma);

(2) Hinduism admits a three-fold Reality (Satya or Truth) comprising one Brahman (or God, having many names and forms), Atman (soul or souls), and Samsaara (the material world of five elements -- including Sharira or the human body comprising of Pinda or corpse, Manas or mind, Buddhi or intellect, and Ahamkar or ego);

(3) Hinduism considers equality of everyone, irrespective of one’s race (color and language), caste* (occupational title) or gender (sex);

(4) Hinduism believes in absolution of sins through prayer, and transformations in life according to the karmic law (cause and the corresponding effect) which also upholds that after death the soul transmigrates into a new body according to the accumulated effect of one's actions in previous life; and

(5) The ultimate goal of a Hindu is to achieve Salvation, through good deeds toward mankind and devotion and prayer to God, resulting in no more rebirths after death and the soul resting in peace and harmony with God.

* The Bhagavad Gita (in Ch. 4: V.13) indicates that, even though the Lord is the “a-karta” (non-doer), the four castes or varna in society (representing the vocations brahmin, kshatriya, vaishya and shudra) had their beginning from him according to the guna (qualification or ability) and karma (the task or assignment). Incidentally, this consideration is applicable even today in various occupations, i.e. assigning the task (work or job) according to the person’s qualification or ability. Thus, including according to the Bhagavad Gita (4.13), it confirms that the original basis for castes was not birth (janma) or heredity (purvaja) but only the qualification or ability (guna) and the task or assignment (karma).
(Ref.:   “How old are the Vedas and who can read them?” ….   http://www.geocities.ws/lamberdar/vedas.html)

by: Dr. Subhash C. Sharma
       (in response to a question on the Internet recently, April 3, 2014)

by Seva Lamberdar Wed Apr 16, 2014 8:31 am

Seva Lamberdar wrote:Early man’s ability to light fire (by rubbing sticks against each other),...

Incidentally, this is also indicated in a number of hymns in the Rig Veda (i.e. lighting fire by rubbing sticks against each other).

Why is Hinduism called Sanatana dharma?

Why is Hinduism called Sanatana dharma?

Re: Why is Hinduism called Sanatana dharma?