Sanatana Dharma an elementary text-book of Hindu religion and ethics

The Tree of Truth: An Introduction to Sanatana Dharma

In the silent depths of meditation, where distractions fade and pure awareness unfolds, a profound vision of Truth arises, not as a solitary concept, but as a living, dynamic presence. I see it as a tree: a sturdy trunk drawing sustenance from numerous hidden roots, expressing itself through branches that diverge yet remain unified in their origins. In this realization, I formed a simple yet profound quotation:

"Truth has many branches, yet one trunk with many roots."

While seemingly simple, it embodies the multifaceted yet cohesive core of Truth as perceived via Sanatana Dharma, the eternal path.

The tree is a metaphor for truth.

In the metaphorical tree, the roots represent diverse means of realization, including experience, observation, scripture (śruti and smṛti), rational inquiry, devotion (bhakti), karma (action), and yogic discipline. Each root delves into different strata of human existence, body, mind, intellect, and soul, drawing nourishment from life’s experiences and spiritual practices. The trunk is the universal Truth, unchanging, eternal (Satya), the central axis that supports all. From this trunk spring the branches, the varied expressions of many Truths-religions, philosophies, traditions, and personal understandings. Though these branches may seem separate, each carries the lifeblood of one trunk, rooted in the same soil of consciousness.

Sanatana Dharma and the Purality of Truth

The Sanatana Dharma does not confine truth to a single dogma or doctrine. Instead, it embraces an inclusive view: "Ekam sat vipra bahudha vadanti"  Truth is One, which the wise call by many names (Rig Veda 1.164.46). This Vedic declaration aligns seamlessly with the tree metaphor. While many Hindus may follow Shiva, Vishnu, Shakti, or even the formless Brahman, all are ultimately expressions of the same eternal reality. Each philosophical path, including Advaita, Dvaita, and Vishishtadvaita, branches out of the same trunk of Truth, providing seekers with options suitable for their temperament, yet all leading back to the root of unity.

This plurality is not a contradiction; rather, it is complementary. The Truth manifests itself in numerous ways to fulfill mankind's diverse consciousness, just as a tree needs its branches to show its full splendor. The diversity of beliefs, practices, and interpretations in Sanatana Dharma is not a deviation from Truth, but necessary manifestations to make the eternal accessible to the temporal.

Truth and Non-Duality: The Silent Core

In my meditative insight, I observed that non-duality (advaita) could not be conclusively established at the empirical level, but the idea of a singular core supporting multiple expressions emerged. This is deeply resonant with the Upanishadic view of Brahman, one without a second, as the unmanifest trunk, while the manifest world is its branches. Deep contemplation or Samadhi dissolves the distinctions between the mind and the world. What remains is the silent, still trunk, the absolute Truth, not its branches.

Yet, in practical life (vyāvahārika satya), duality prevails. The leaves, flowers, and fruits represent the rich tapestry of culture, ethics, relationships, science, and ritual. Sanatana Dharma masterfully unites these dimensions: absolute and relative, formless and manifest. It paves the way for Truth to be realized, embodied, and experienced at every stage of human growth.

Truth is eternal growth

The tree metaphor also suggests something essential: Truth is not static. Our understanding of truth changes as we grow, change, and respond to our environment. This dynamic is central to Sanatana Dharma. It recognizes that Dharma evolves, not in its core, but in its application. The eternal (Sanatana) is not rigid; it flows through time while untouched by it. This ability to adapt without losing its roots has allowed Sanatana Dharma to survive and remain relevant across millennia.

Live by the truth.

To walk the path of Sanatana Dharma is to nurture the roots of discipline, devotion, and discrimination; to live by the trunk of steadfast principles such as Satya (truth), Ahimsa (non-violence), and Dharma (righteousness); and to bloom through the branches of creativity, service, and self-realization. Unity in diversity is the goal of this path, not conformity.

My realization, 'Truth has many branches yet one trunk with many roots', is more than a poetic reflection; it is a profound philosophical truth. It resonates with the very essence of Sanatana Dharma, where unity and diversity flow and where Truth is not merely to be understood intellectually, but to be lived and experienced as a dynamic, ever-present reality."

Introduction to the book Sanâtana Dharma: An Elementary Text Book of Hindu Religion and Ethics

This revised edition of Sanatana Dharma: An Elementary Text-Book of Hindu Religion and Ethics is adapted from the original 1902 publication, thoughtfully updated to reflect the spoken English language of today. Written about a century ago, the original text laid the foundation for Sanatana Dharma, commonly known as Hinduism. It is intended for beginners seeking to understand its spiritual and ethical teachings.

Recognizing its enduring value, we have included this work within the Shree Standerton Hindu Society, where the age-old questions and traditions of Sanatana Dharma continue to be explored and discussed. This text maintains the author's original spirit and intent while ensuring accessibility for a contemporary audience

We encourage readers who wish to explore the original version to refer to the digital archive available at: https://archive.org/details/in.ernet.dli.2015.115317/page/n1/mode/2up

This effort is not just a preservation of text, but a continuation of a living tradition—bringing timeless truths into present-day understanding.

Or, purchase it on Amazon: Sanâtana Dharma: An Elementary Text Book of Hindu Religion and Ethics (Classic Reprint)

This insightful book introduces readers to Sanatana Dharma, also known as Hinduism, the oldest living religion and a vital element of the fabric of Indian culture. The author explores the fundamental religious and ethical ideas of Sanatana Dharma, tracing their evolution through the Vedas, Upanishads, and other sacred texts. The book delves into the complex philosophical system of Sanatana Dharma, explaining the concepts of Brahman, Atman, Maya, and Karma. It also examines the ethical teachings of the religion, emphasizing the importance of ahimsa (non-violence), satya (truth), and daya (compassion). Through a blend of historical, philosophical, and ethical perspectives, this book provides a comprehensive understanding of Sanatana Dharma, offering valuable insights into its enduring significance and its relevance in today's world. https://www.amazon.com/San%C3%A2tana-Dharma-Elementary-Religion-Classic/dp/0266424597

Sanatan Dharma: An Elementary Text-Book of Hindu Religion and Ethics

FOREWORD.

The Board of Trustees of Central Hindu College has laid down the following guiding principles for religious and moral education in all institutions under its administration.

A major objective of Central Hindu College is to provide Hindu religious and ethical education along with Western learning tailored to the needs of the modern era. To achieve this, spiritual and moral instruction must be broad, inclusive, and free from narrow sectarian views, while remaining clearly and distinctly Hindu.

Hindu instruction should embrace a variety of Hindu schools and yet be distinct enough to exclude non-Hindu views. Rather than engaging in current political or social issues, it should focus on establishing a strong foundation for religion, avoiding the controversial doctrines that divide Orthodox schools. As a result of this foundation, students will grow personally and intellectually throughout their lives.

The aim is to cultivate character traits such as piety, a sense of duty, strength, self-reliance, integrity, righteousness, gentleness, and inner balance — qualities that shape both a human being and a responsible citizen. Being aware of and understanding religion helps one to develop character, a sense of responsibility, and a sense of life.

There should be a clear emphasis on what unites Hindus in their shared faith, and a stance against the differences that divide them. It is also necessary to foster a spirit of tolerance that embraces the diversity of thought and practice within the community and respects those beyond. Humanity seeks the Divine through all religions and should view them with reverence.

Based on these principles,

1.   Religious and moral teachings must be acceptable to all Hindus.

2.   They must include the essential teachings that distinguish Hinduism from other faiths.

3.   They must not involve the doctrines of any specific sect or school.

This elementary textbook was developed based on the above approach. In this text, Hindu boys at the middle and upper levels of high school are provided with a broad yet accurate understanding of their national religion. The foundation can be revised in college without additional study.

The book presents the central ideas and doctrines generally accepted as Orthodox, without delving into sectarian debates. While teachers and parents with sectarian leanings may seek to supplement its contents, they will find nothing opposing.

Though suitable for individual study, the book is designed to supplement oral teaching, with each chapter forming the basis of one or more lessons. The chapters conclude with a shloka, which allows students to memorize sacred verses.

The title of this series, Sanatana Dharma, was chosen after careful deliberation. Though it may be viewed in some regions as a sectarian term, it is used in its original sense, the eternal religion, to represent the fundamental truths presented in this work.

With a sincere heart, this book is offered to the world: may it establish a solid foundation of right thinking among Hindu youth, resulting in them becoming devoted, moral, loyal, and constructive citizens of their Motherland and our society.

SANATANA DHARMA.

PART I.

BASIC HINDU RELIGIOUS IDEAS.

Sanatana Dharma means "Eternal Religion" or "Ancient Law." It is the original and timeless spiritual path based on the Vedas, the oldest sacred text revealed to humanity many ages ago. In ancient times, the Aryan people were a refined and advanced race, which is why this tradition is called the Aryan Religion.

Northern India was the first place where Aryan families settled. This region was called Aryavarta, meaning “the land of the Aryans." As described in ancient texts, "The land from the eastern ocean to the western ocean, between the Himavan and Vindhya mountains, is known as Aryavarta."

Over time, the Dharma (religion) became Hinduism. It is the world's oldest surviving religion and has produced countless individuals, teachers, writers, sages, saints, kings, warriors, statesmen, benefactors, and patriots. The more you learn about it, the more you will respect and cherish it. This sacred tradition holds immense value, but its greatness can only be realized when one lives by its ideals.

The Foundations of Sanatana Dharma

The structure of Sanatana Dharma is built on a strong foundation called Shruti ("that which is heard") and supported by Smriti ("that which is remembered"). Wise seekers receive Shruti from the Deva (divine beings). In the past, these teachings were not written down but memorized and passed down orally. Shruti is still taught in Vedic schools by chanting, just as in ancient times.

The Shruti consists of the Chaturvedas, the Four Vedas:

1.  Rigveda

2.  Samaveda

3.  Yajurvedra

4.  Atharvaveda:

Each Veda is divided into three parts:

• Mantra or Samhita: Hymns with specific sound patterns believed to have spiritual power. They are used in rituals and must be chanted correctly to be effective.
• Brahmanas: Instructions and stories explaining rituals and ceremonies.
• Upanishad: Philosophical teachings about Supreme Reality (Brahman), the soul (Self), the universe, and liberation (Moksha) are meant for advanced study.

There was once a fourth part of UPADA or Tantra, containing scientific knowledge and practical teachings. However, much of the original Tantra has been lost or withdrawn as people became less spiritually inclined. Some Tantric rituals are still used in worship today, though modern Tantras are generally not considered part of the original Vedic texts.

Shruti holds the highest authority in Sanatana Dharma and is accepted as final by all followers, no matter their sect or philosophical system.

Smriti, The Law Code

Smriti, or Dharma Shastra, is the next authority after Shruti. It contains personal, family, social, and national laws, and Hindu society is based on these laws. The four main Smritis are:

1.  Manu  Smriti (Manava Dharma Shastra) The most significant, created by Manu, the renowned law-giver

2.  Yajnavalkya Smriti, Next in importance after Manu.

3.  Shankha-Likhita Smriti

4.  Parashara  Smriti, mainly followed in Southern India.

The seventh Manu, the son of Vivasvat, is ruling the fourth cycle according to Hindu chronology.

Other Sacred Texts: the Puranas and the Itihasas

In addition to Shruti and Smriti, Sanatana Dharma is supported by two other types of literature:

• Puranas: Mythological stories, histories, and symbolic tales meant for people who cannot study the Vedas. They are rich in spiritual and cultural wisdom.
• Itihasa (Epic):

1.  The Ramayana, the story of Lord Rama, his wife Sita, and his brothers. It teaches moral values through an engaging narrative.

2.  Mahabharata, The Kuru dynasty's history, including the Pandava-Kurava war. It contains many stories, ethical lessons, and the revered Bhagavad Gita.

These epics give us deep insights into ancient Indian life, culture, values, and spirituality.

Science and Philosophy in Sanatana Dharma

Sanatana Dharma influenced scientific and philosophical literature.

Science was categorized into the Shadangas (Six Limbs), which included subjects like:

• Grammar
• Philology
• Astrology
• Poetry
• Learning
• Sixty-four traditional arts and sciences

In ancient times, religious and secular knowledge were not seen as separate realms but as integrated aspects of a unified pursuit of truth."

Philosophy was divided into six schools or Shad Darshanas (Six Viewpoints), each offering a different path to end suffering and unite the soul with the Supreme Self. These are:

1.  Nyaya and Vaisheshika: They classify objects in the world and explain how humans understand them through their senses, logic, and testimony. They also explore divinity and the journey to spiritual enlightenment.

2.  Sankhya:  Explain the difference between Purusha (Spirit) and Prakriti (Matter) and how they interact.

3.  Yoga:  Describes the existence of subtle senses and how spiritual practices can awaken them, helping seekers realize God as their inner Self.

4.  Mimamsa:  Focusing on Karma (actions), both religious and secular, and how our choices affect our lives and the hereafter.

5.  Vedanta:  Explain the true nature of Atman (Self) and Brahman (Supreme Reality), showing that the soul is ultimately one with God. It teaches us how to overcome karma and attain Moksha (liberation) by understanding Maya, the divine illusion behind creation.

6.  Sanatana  Dharma is not just a religion; it is a way of life, offering profound insights into the universe, human nature, and the path to spiritual liberation.

Chapter I: The One's Existence (Simplified Version)

There is only one infinite, eternal, unchanging existence. Everything comes from it and returns to it.

It is the one with no seconds.

In this one, you'll find everything that has ever existed, exists now, or ever will exist. Just as a wave rises from the ocean and returns to it, a universe rises from this existence and sinks back into it. The wave is still water; it's just shaped differently. Similarly, the universe is just a form of This One Existence.

“All this is truly Brahman.”

This is the central truth of all religions. People have used many names for this one. It is called a brahman in Hinduism (Sanatana Dharma). English-speaking people usually say that God is God, and to be more precise, "God is by His nature."

Nirguna Brahman, the Brahman without qualities or forms, is sometimes described by Hindus. This means the unmanifested state of the One. When Brahman is expressed and has qualities, it is called Saguna Brahman, the manifested Brahman, the Supreme Ishvara (Lord), and His universe.

These two states are known as Brahman. Despite the depth of this topic, young students can grasp the essential point that Saguna Brahman is a manifestation of the existence of the One, not a second being, but the Lord of Existence, Thought, and Joy (Bliss). This Lord is self-existent and the cause of all beings. He is also known as Purushottama, the Supreme Spirit.

Alongside Him was Mulaprakriti, the Root of Matter. This is the unmanifest side of everything that can take shape or form. Everything we can see, touch, taste, hear, and smell is part of matter. Matter makes up solids, liquids, gases, stones, trees, animals, and humans. But they are not the only matter, within each is the Spirit, a portion of (amsha) of Ishvara.

We call the matter part the Shariram (body), Koshah (sheath), or Upadhi (vehicle), all ways of describing what holds or carries the Spirit. Thus, Ishvara is everywhere, giving life to everything. He is Atma, the inner Self, immortal and present in all beings. Nothing exists apart from Him. A portion of Him in a body is called a Jiva or a Jivatma, seemingly separate from the self.

Spirit and matter are very different.

• Our senses detect matter but not Spirit.
• Matter has force; spirit does not.
• Spirit is life; it thinks, feels, and observes. It is the "I" in each of us.
• The Spirit is the same for everyone and everything.
• Matter cannot think or feel. It is Jadam, lifeless.
• Different shapes are formed as the matter divides.

Because of this, spirit and matter are opposites, the first pair of opposites from which the universe was made.

Just as Spirit has three qualities, Sat (Being), Chit (Thought), and Ananda (Joy), Matter also has three qualities or Gunas:

• Inertia (Tam's) gives us stillness and stability.
• Rajas (Activity), Causes motion and change.
• Sattva (Harmony) brings balance and order.

Stones don't move, but science tells us their particles vibrate constantly.

The power of Ishvara that causes matter to take its form is called Maya, or sometimes Daivi-Prakriti (Divine nature). Lord Krishna in the Bhagavad Gita refers to it as “My Divine Prakriti,” the life energy that sustains the universe.

You can imagine Ishvara and Mulaprakriti facing each other. Ishvara’s divine power shines on matter and makes all three Gunas interact, forming many shapes. This power is from Maya, so Ishvara is also the Lord of Maya.

All Hindus should learn the Bhagavad Gita, regardless of their age.

Prakriti is often referred to as Mulaprakriti; both refer to the root of matters.

Teachings from the Bhagavad Gita:

“I will explain what should be known, which brings immortality, the beginningless, supreme Brahman, called neither Being nor Non-Being.”

“He is everywhere, with hands, feet, eyes, heads, and mouths. He hears everything, and is in all things, surrounding everything.”

“He shines through all the senses, though He has none. He is detached, yet he supports everything. "He enjoys all these qualities but is free from them.”

"He is within and outside all beings, still and moving, and he is near and far by his subtlety."

“Undivided yet seemingly divided among all beings, He supports them all. He creates and destroys. "He is pure wisdom and the goal of wisdom, present in everyone's hearts."

Darkness, like deep sleep, existed before creation. Then the Self-Existing Lord made all things appear, including the elements and all powers, dispelling darkness.”

“He, though unmanifest and beyond the senses, shone forth. Subtle, ancient, holding up all beings, He appears."

“I, Arjuna, am the Self in all beings, seated in all their hearts. I am the beginning, the middle, and the end of all.”

“There are two types of perishable (everything we see) and imperishable (the unchanging Spirit). The highest Self is above both. He supports the three worlds and is called the Supreme Ishvara.”

Throughout the world and the Vedas, I am called Purushottama because I am greater than both perishables and imperishables.

“A part of me becomes Jiva, the living soul, entering the world of life." It carries the senses, with the mind as the sixth, and becomes veiled in matter.”

“Ishvara, though unchanging, is seated in all beings equally. He sees the One behind the many and thus sees truly.”

“When someone sees all living things rooted in the One and spread from It, they truly understand and reach the Brahman."

“As one sun lights up the whole world, the Lord shines in every being, lighting up their inner world, O Arjuna.”

Earth, water, fire, air, space, mind, intellect, and ego are the eight parts of My Prakriti. This is my lower nature. Know that my higher nature is the life-force that upholds the universe.”

“Sattva, Rajas, and Tamas are the Gunas born of Prakriti. They bind the indestructible Self to the body, O Mighty One."