GOD : WHAT WE KNOW ON GOD

It is hard for mankind to get away from the idea of God and Soul. It is hard for mankind to give up their belief in rites and ceremonies.

It is hard for mankind to give up their belief on the spiritual view of Karma, they hold.

It is hard for mankind to give up their belief in immortality of the soul –the self, the Atma, as an independent entity, that does exist and does survive after death.

Mankind is entangled on narcissism and takes delight and pleasure in it. It is hard for mankind to accept and practice righteousness overriding self interest.

The world of consciousness has been considered the spiritual world. In all contexts, the spiritual world is considered the world of Gods. 

The fallacy of God prevails naturally as man endowed with instinct and intellect, is not able to comprehend or control the phenomena to which he is subservient.

Being insecure against natural forces and fate being encountered, the idea of God evolved.

Beyond comprehension, man sensed something transcendence in nature, which is universal, eternal and independent of finite nature, that is present in us but independent of us. Man designated that being as God.

Vedas and Upanishads say the scope of outer consciousness is limited to the reality of object. 

Beyond the limit of outer consciousness begins the world of subjectivity, the world of God. 

In Hindu Dharma, there is God for every field of merit. That is why the number of God is immensely large. There is a God for every positive thought and action. 

God exists in every object, even if the object is inanimate. 

Gods are the embodiment of merit fields they represent and all Gods inspire and motivates for right action.

With the idea of God, there came the idea of heaven and hell. 

Heaven is considered the best state of mind while hell the worst state of mind. 

In Hindu Dharma, the concept of God proliferated from the central concept of immutable Shiva and Shakti -the Matter and Energy. 

Shiva is Supreme Being and Shakti is Shiva's energy.

Shakti is the Cosmic Energy of Shiva. 

It is with Shakti everything emerges from Shiva and into Shiva everything goes back and dissolves. 

Shakti is both positive or constructive, and negative or destructive. 

Shakti is uncreated and original which pervades and sustains, both created and uncreated.

Shakti accomplishes the purpose of Cosmic Design.

Shakti activates the Shiva’s desire to create, sustain and dissolve back to Shiva. 

In Hindu Dharma Gods are many but Vedas and Upanishads have bundled up the multitude of Gods into one uniting concept of transcendental awareness. Further the Vedas and Upanishads say; “Pray for endurance to bear all calamities and patience and perseverance to overcome all obstacles. Do not pray to God for removal of your sufferings.”

Kabir (1440-1518 AD) in his conviction says there is only one God. All men and women of the world are his divine forms.

Vedas, Puranas and Upanishads unfold the core concept of God which revolves around values, positive attitudes and behaviours. 

Man, always wishes to get rid of suffering. It is possible to him who recognizes oneself, his own true nature. But, man is unable to recognise his true nature due to illusion created by his own Ego.

The cosmic illusion created by our Ego is real. That is ignorance. 

Being ignorant of the true nature of oneself we continue to suffer in Samsara. 

Being born in human realm, we have two choices: (i) Be free from Maya -the cosmic illusion, by being awakened with cosmic wisdom to attain Moktsa –freedom, or (ii) Continue with endless suffering of rounds of birth and death, being ignorant and attached to Samsara.

Swami Vivekananda says, “Every religion has three aspects: (1) Philosophy, which contains core values and ethics, (2) Mythology, with which mysticism is intertwined, and (3) Rituals and ceremonies. 

Some focus on philosophy, some on mythology and some on rituals and ceremonies. All three are valid paths provided mythology, and rituals and ceremonies do not overshadow or obliterate the philosophy. 

It is when we move away from core values, religions become different and divergent.”

Vedas and Upanishads have conceptualised God, both in form, as personal God and without form, as impersonal universal spiritual being.

At the highest level, God is impersonal, absolute, ever-transcending reality and one.

Sufi Junaid says: “Love for God is of two kinds. Some love God for God’s bounty; others love God for God’s perfect beauty irrespective of his bounty. 

The former love increases according to the bounty received, but the latter, which is the direct result of contemplation of God’s perfect attribute remains constant even in tribulations.”

Whatever we seek put us in wanting mode. Love alone puts us in fulfilling mode. Love is the only energy which makes us feel fulfilled. 

True love is experienced when we accept other beings as they are and motivate them to realize their potential. 

Love makes us enjoy our relation and our work, and build trust. 

Love gives power to direct our perception on God transcending all pre-dispositions or preconditions of likes and dislikes, and see things as they are. 

Hindu Dharma has projected three aspects of God: Personal aspect, Param Atma aspect and Brahmn Aspect. 

Personal aspect of God

The personal aspect of God represents the Gross Body concept of God. 

Personal God is one who personifies perfection and par excellence. 

One who is par excellence and virtues is God. 

A person who possesses such qualities of par excellence and guides humanity to right path is the Avatar -incarnation, of God. 

Many great personalities, being born in human realm, have attained perfection. They have demonstrated the way of purity, righteousness and virtue. They have imparted spiritual knowledge to humanity. 

It is easier to approach God in his personal form in gross body. 

In Hindu Dharma, Ram and Krishna are personal Gods. They are the Avatar of God. 

Sage Viswamitra wrote the biography of Ram, the Ramayana. The Ramayana in all its eminence demonstrates the Art of Living. 

Sage Ved Vyas wrote Srimad Bhagvad Puran, the biography of Krishna. It contains the most astounding teaching of Krishna, the Srimad Bhagvad Gita. 

In its entirety, the Srimad Bhagvad Puran demonstrates the Art of Dying.

Param Atma aspect of God

Parma-Atma is the subtle body concept of God. 

Maitri Upanishad says; “There is something beyond our intellect, which abides in silence within us. It is a supreme mystery beyond thought.” 

Svetasvatara Upanishad says; “Pure consciousness is pure Atma. The pure Atma is Param Atma, 

Dwelling in all beings, pure Atma is the perceiver. 

Pure Atma is aware at all time. It is awareness, free from attributes

Being aware, pure Atma is witness, watching over all actions.”

Vedas and Upanishads perceived God in the form of pure consciousness –the Parma Atma. 

God is pure consciousness and pervades in all animate and inanimate beings.

Pure consciousness devoid of negative thought and emotion is God. 

Shankaracarya (788-820 AD) says; “Atma is the elemental lower self and Param Atma is the higher self. 

Neither Atma nor Param Atma can independently exist. They are one but at different state of being.”

Param Atma has been perceived in the pursuit to deliver Atma from Samsara.

The Ashtavakra Gita says; “If you wish to be free, know you are Param Atma. 

Go to the deepest depth of consciousness to find God. 

At the deepest level of consciousness there resides undifferentiated pure consciousness. Know it as Param Atma, the God.

Be aware and witness every thought and action of yours. Set your body aside and be in pure awareness.

It is within oneself one discovers God, which is pure consciousness, the absolute, beyond all duality.”

Within us, the Param Atma is seated. It is unborn, undifferentiated, inactive, pure and eternal. It is simply pure and aware.

Our consciousness in its purest form is Param Atma. It is God, and it is in us. 

Atma as it exists in us is in union with matter, just as pure water in the mud. 

With birth Atma comes into existence and with death of our mortal body, Atma returns to its source from where it had come. 

Atma does not die with the death of the body.

Atma travels back and forth to the Samsara carrying Karma created by itself in association with body, intellect and Ego.

In human birth, we have the opportunity to purify Atma and realise Param Atma and attain Moktsa –liberation from Samsara. This is why human life is precious.

Atma and Param Atma becomes one when the Ahangkar –the Ego is destroyed. 

Ego has the energy to determine our state of being and it can ruin our life for generations to come.

But the good thing about Ego is; it can be destroyed by changing our perception. 

In phenomenal material existence, what we call it life, Ego is born out of mind and creates bond between senses and sense objects. 

Ahangkar ties Atma to Samsara with the rope of Maya. 

Vedas and Upanishads say; “Atma is the conscious knowing principle while mind is intellect. They are two different things.

Mind creates thoughts and it must be controlled. Mind must not be allowed to create bonds between senses and the sense objects.”

Atma, Param Atma and Ahangkar; all three are consciousness, but at different state of being. 

The consciousness is Param Atma when it is free from Ahangkar -Ego. The consciousness as Param Atma is pure, positive and permanent. 

The consciousness is Atma when it is misguided by Ahangkar -Ego, and deluded by Maya-illusion created by Ahangkar. 

The same consciousness is Ahangkar -Ego. 

Ahangkar is I-consciousness, the mortal aspect of our consciousness. 

Ahangkar is the consciousness in the mode of sensual desire which is not permanent. 

Bhagvad Gita says; “Do not let mind -the intellect, to be deluded by Ahangkar, the material consciousness, and do not let arise the thought and feeling of lust, greed, anger, hatred, jealousy, distress, fear, and worry.

Use the energy derived by being devoted to Param Atma to destroy Ahangkar.”

The teaching of Lord Buddha when transcended seems to accept the existence of Atma –self, but as transitory manifestation of worldly personality and not in terms of any eternal principle.

Atma -self present in us is an illusion and therefore it is not real in any ultimate sense. 

Lord Buddha considered Atma -self and Ahangkar -Ego, as one and the same thing. 

Lord Buddha did not consider Atma as projection or a deluded state of Parma Atma but established that Atma and Ahangkar -Ego, the I-consciousness, as one. 

Lord Buddha dismissed Atma as projection of Param Atma on the ground that Atma and Ahangkar are one and the same thing which arises with birth and dies with death of the body. 

Lord Buddha says; “Ahangkar –material consciousness, deludes our mind –the intellect, and ties us to Samsara.  It must be destroyed to be free from suffering. 

Destroy what is not Atma –self, and discover true nature, the Buddha Swabhav -the Buddha Nature, inherently present within. This is the sublime message of Buddha.” 

Lord Buddha unfolded the philosophy of Anatta -not Atma, not self. 

To explain philosophy of Anatta -not Atma, Lord Buddha adopted via-negativa approach, which systematically rules out what is not Atma. 

The philosophy of Anatta -not Atma is a great contribution of Lord Buddha towards further advancing the philosophy of Vedas and Upanishads on Atma.

The philosophy of Anatta -not Atma provided clarity on understanding as what is not Atma.

Lord Buddha replaced the Param Atma with Buddha Nature. 

But uniquely, both, Parma Atma and Buddha Nature, are the heart concept of pure consciousness, higher universal being; the pure inner consciousness.

Param Atma is realised by purifying material consciousness, designated as Atma by Vedas and Upanishads. 

In Anguttara Sutra Lord Buddha says; “He who has attained enlightenment has utterly destroyed the fetters of becoming. In him, who is emancipated by perfect wisdom, the thought does not arise that anyone is better than I or equal to me or less than I.” 

Destroying Ahangkar -Ego is the practical way to realise Buddha Nature and attain enlightenment. 

The divine message of Lord Buddha is: “Rise from your heart, control your mind, destroy Ahangkar and realize Buddha Nature, inherently present in your heart.” 

Brahman aspect of God

Brahmn is the Causal Body aspect of God. 

Brahmn is the cosmos of consciousness and oneness of all beings in existence. 

Brahmn is the inclusive principle of universal oneness. 

Brahmn is the universal concept of oneness, the inductive principle of ultimate reality. 

Ved Vyas in his Brahma Sutra says; “Nothing really exists except Brahmn. 

Atma, Param Atma and Ahangkar, are elements of the complex of consciousness. First two, Atma and Param Atma are permanent while Ahangkar is impermanent. 

Atma –deluded individual outer consciousness and Param Atma –pure universal inner consciousness, are one but at different state of being. 

Ahangkar –Ego is also an aspect of the cosmos of consciousness but it is material consciousness that creates affinity between senses and sense objects. 

Brahmn is the cause of all causes but itself has no cause to be Brahmn.”

Brahmn is all pervading ubiquitous, formless and shapeless, and unbound by time and space. 

Brahmn is nowhere and everywhere. Brahmn resides in our heart and in every being. Brahmn is the reason and cause of creation, maintenance and destruction of all that we see.

Vedas and Upanishads have presented two aspects of Brahmn: (i) Saguna -the aspect with attribute, the manifested form and (ii) Nirguna -the aspect without attribute; the un-manifested and formless aspect.

Within each of us there exists the Nirguna Brahmn, in the form of eternal consciousness, the Param-Atma. 

Vedas and Upanishads have affirmed that nothing is permanent except Brahmn and nothing actually exist independent of Brahmn. 

Brahmn is the sum total of all and remain constant. 

Brahmn is the sum total of all that exist and permeates all living and non-living beings.

Brahmn is the universal soul. 

Brahman is in all and, all are in Brahmn. This is the central doctrine of Vedas and Upanishads. 

Brahman is the antecedent primeval ontological substance from where all phenomenal existence proceeds.

Brahmn creates from the reality of its own being. 

Brahmn is both what is manifested and not-manifested, what exists and does not exist, determinable and undeterminable, both good and bad.

Brahman cannot exist, as an entity, as itself is the whole of existence and itself constitutes the essential building material of all reality. 

The infinite numbers of Gods in Hindu Dharma represent nothing but multitudes of manifestation of merit fields of Brahmn.

Kena Upanishad says; “Supreme reality is beyond perception of mind and senses. 

Mind -intellect and senses can visualise and conceive only the objects, while the reality is the supreme subject, the precondition of all sensation, thinking and understanding. 

Rouse to behold the divinity in you. Wake up from inertia and dullness, only then the being in you wakes up and thereafter the divinity in you becomes evident.”

Brahmn is God and God is Brahmn. 

Vedas and Upanishads conceive that: “Brahmn is space in which everything exists, from which everything comes to existence and into which everything dissolves.

The space around us is filled with energy. That space is divinity. It is everywhere, inside us and outside of us.

Brahman is beyond space and time. It is neither male nor female. It is changeless and transcends all empirical thoughts, objects and dualities. 

Brahmn is Shiva, the cosmic soul. 

The cosmic soul is truly the whole universe, the immortal eternal source of creation and action. 

Whoever discovers cosmic soul, hidden deep within, destroys ignorance and attains Moktsa -liberation, eternal purity and happiness during one’s life here on earth.

Brahmn is the ultimate refuge.

Brahmn is Shakti, the cosmic energy.

Brahmn is the union of Shiva and Shakti.

Brahman is both immanent and personal. 

Brahmn is Advaita, non-dual. 

Brahmn is the Supreme Being and oneness of all that exist.” 

In Bhagvad Gita Krishna says: “Brahmn is the all-pervading consciousness which is the basis of all animate and inanimate entities and materials.”

Vedas and Upanishads say: “When you know what you are, all the sorrows disappear. 

If one is seeking truth, he has to know his Atma is not physical but consciousness. 

Consciousness is what we are. It is in us but nowhere in us. 

When one reaches the source of consciousness, Ahangkar -Ego, the I-consciousness, gets dissolved. 

Mind is the seat of thought but not the source of thought. 

The source of thought is consciousness. 

Consciousness is a function of mind but not the mind per se. 

Thought arises from consciousness as waking or dreaming, and subsides as deep sleep.”

Krishna in Bhagvad Gita says, “Renounce all Dharma (thought, volition and action) and take refuge in Me –the inner pure consciousness. I –the inner pure consciousness shall liberate you from sins and grant you Moktsa –liberation.”

To understand this verse one needs to understand the meaning of Dharma and who Krishna of Bhagvad Gita really is.

Krishna is pure consciousness, the inner consciousness.

Krishna is Brahmn, the pure spirit residing deep in us which is uncreated, unborn, incorruptible and ever pure and universal. 

Dharma means doing dutiful action ought to be done selflessly with renounced state of mind.

Dharma does not only mean to attain a union of self with the supreme reality but also to live a righteous life here on earth. 

Practicing Dharma means attaining highest ideal of righteous life here and now on earth, and make life disciplined. 

Sage Kanda founded Vaisesika -the philosophy of pluralistic realism. In Vaisesika Sutra Sage Kanda says Dharma embraces actions that liberates from ignorance as well as provide prosperity which eventually ensures Moktsa –liberation from Samsara.

Krishna, the embodiment of pure consciousness says; "If you are ignorant of transcendental knowledge and cannot perform dutiful action selflessly or renounce Ego, simply take refuge in Me. 

With faith, love and devotion who ever take refuge in Me –the pure consciousness, is sure to be liberated, and whoever is subservient to Ahangkar -Ego, the outer consciousness, and work for it is certain to doom."

 

Sanatan Dharma

 

The origin of Sanatan Dharma is shrouded in the long history of human civilization with its roots going back to 10,000 BC and its scriptures dating back to 7,000 BC. The uniqueness of Sanatan Dharma is that it did not develop from the teachings of a singular founder. Not only the Sanatan Dharma does not have a founder it does not either has one single headquarters or one hierarchy. It has diverse traditions owing to continuous evolution over the long span of time. For this reason, Sanatan Dharma does not adhere to a single text as it has multiple complementing and supplementing sacred scriptures.

Sanatan Dharma is conveniently designated as Hindu Dharma which only denotes the geographical location where it evolved, between the Himalayas and the Indian Ocean, and this designation do not necessarily denotes its theology rooted in Vedas, Upanishads, Puranas, and the series of treatises of venerable sages.

The most sacred texts of Sanatan Dharma are the Vedas, the fountains and confluence of divine wisdoms and spiritual perceptions, which are considered self-manifested, whose author is none. Everything said in the Vedas are revered as the words of God and they are the complete knowledge science. Following the Vedas, there came Upanishads –the Vedanta, Puranas, the great epics Mahabharata and Ramayana, many treatises of great Rishis including Yoga Sutras. The Vedas, as knowledge science, are eternal as they were true in the past as it is at present and will remain true in the future.

Sanatan Dharma is deeply engrained in the culture, the life style which has enabled it to survive every attempt to debase and desecrate. The original tradition of teacher-disciple (Guru-Sisya) has continued undisturbed in which the accomplished teachers pass on the sacred knowledge to the disciples.

The essential of Sanatan Dharma is that God is one and many. The many Gods are the manifestations in form of the single supreme divine, the Brahman, the God Head, the transcendental universal consciousness, who has no form.

The universal teaching of Sanatan Dharma is seeing the same Self -the Atman in others, honoring the earth as divine mother, recognizing the multi-dimensional cosmos and its divine power within us and having no theology of exclusivism or conversion.

The followers of Sanatan Dharma believe that God –the universal divine consciousness pervades and transcends all phenomenal existence. It means in every being the divine being is inherently present and that is the soul, the individual self, the Atma, the expansion of the supreme divine. The intrinsic nature of Atma is goodness, purity and all refined qualities. It is the spiritual essence at the deepest level of individual existence.

To our mind the appearance of the phenomenal existence is so convincing that it creates Maya, delusion in mind which in turn directs the mind to serve the senses for enjoying sense subjects and object. This out flowing consciousness is a different spectrum of consciousness, the Jiva Atma –the Ego.

The illusion, the Maya born out of our physical being conceals the inner being, the Atma, the eternal and imperishable being in us which is an inactive divine being always radiating spiritual wisdom and witnessing our action in Samsara, the Karma we are performing.

The outer consciousness born out of attachment to the sensual pleasures prevents man from recognizing the divine consciousness, the inner consciousness inherently present within. This is ignorance. This ignorance compels man to believe what is not real as real and what is real remains concealed. This is Maya –the illusion.

Until we come out of this cosmic ignorance and remove the veil of Maya –the illusion and recognize the divinity inherently present within and let it govern our life, we remain in the clutch of ignorance and undergo unending suffering in Samsara.

On this backdrop the Sanatan Dharma believes that the purpose of our life is to understand the cosmic design and convince our outer consciousness to relinquish the falsity of the material nature, the outer conscious, the ego and embrace the spiritual wisdom of Atma and let it prevail in the entirety of our being.

The Sanatan Dharma is immutable from the people who practice it continuously assimilates scientific, logical, philosophical, geographical, economical, social and topical circumstances having relevance across time and space. The strength of Sanatan Dharma is its merits of tolerance, generosity, respect and the sense of oneness and inclusivity. It respects all religions with magnanimity with same sense of equanimity and with full awareness that the same divine transcends the whole of the phenomenal existence. The supreme merit is its faith of Karma which tells the righteousness of one’s action with full devotion and perseverance enables man to realise oneness with God.

Sanatan Dharma is neither monotheistic nor is it polytheistic. At highest level the Supreme God is Brahmn, the supreme oneness, not yet manifested, and formless having undefined nature for any definition of Brahmn is a mistaken view. But in forms, in manifested level, there is a pantheon of Gods and goddesses and a plethora of enlightened and semi-enlightened deities. From among the vast number of Gods and goddesses, and deities, a Hindu, a follower of Sanatan Dharma, has the individual freedom to choose one and worship with full reverence to all others. What transcend through are the core values, belief in Supreme God Head –the Brahmn, the law of Karma, and the life after death. Within the broad spiritual spectrum the traditions of rituals, ceremonies and rites are consistent across the diverse practitioners.

In Sanatan Dharma; Moktsa or Nirvana is attained with the union of the individual soul, the self, the Atma and the universal soul –the universal self, the Brahmn, the Param Atma, the oneness above duality.

Sanatan Dharma is a result of experience of life on earth. It all began with experiencing, observing and wondering about the power of nature that triggered reverence to the nature. The Sanatan Dharma therefore evolved around the nature on earth and the terrestrial phenomenon in the space. It nurtured the knowledge on how everything is created and sustained.

In Sanatan Dharma the spiritual edicts are inferred with applying the resulting knowledge to interpersonal relationship, situation, emotion and action which triggers inward looking. Being amazed with the power of nature responsible for commanding and controlling the natural phenomenon there arose the idea of divine power. The idea then expanded on a polytheistic view of God assigning one God for every natural phenomenon. For this reason we have one God embodying every merit field. Whether one believe in God representing specific merit fields and worship or revere the merit field without considering it as god, the essence remain unchanged. 

Naturally, there came the existence of a pantheon of Gods and goddesses and people began worship Aditi (goddess of infinity -the sky, the consciousness, the past, the future and abundance), Ushas (goddess of dawn of Hope everyone waits for), Sarasvati (goddess of knowledge and wisdom), Indra (Lord of Gods and of senses of our being), Mitra (patron of divinity), Yama (God of death and Lord of justice), Rudra (one who eradicates problems from their roots, the mightiest of the mighty, the destroyer of evil, the embodiment of destruction), Prithvi (Earth), Surya (Sun), Soma (Moon), Agni (Fire), Varuna (Rain), and (Vayu (Air), and many others.

When were revealed they laid the foundation for Sanatan Dharma with immense treasures of spiritual wealth which exerted intense influence on attitude and behaviour of the people giving hope for happier life and sense of security from suffering, bewilderment and despair. It also inspired for nobility expressed in arts, architectures and better way of life. 

While the proliferation of Gods was not restrained but a Supreme Being from whom everything emanates was founded at the epitome of the pantheon with the affirmation that things cannot come out of nothing and, therefore Brahmn, God Head, the universe itself came into being. From Brahmn everything comes and into Brahmn everything dissolves. Brahmn is that one reality which appears to our ignorance as a manifold of names and forms while Brahmn remains unchanged.

The strength of Sanatan Dharma is that it allows freedom to the rational mind of man and does not demand any undue restraint upon the freedom one would like exercise. It does not force anybody to accept particular dogmas or form of worship. It allows everybody to reflect, investigate, enquire and cogitate one’s own imagination. It is within this framework of thought, Sanatan Dharma recognises multiplicity of ways of defining and redefining life and higher goal of life and it reveres individual spiritual experience, reflects the local traditions and the numinous power draws closer to the sacred encouraging people to lead a good moral life. 

Sanatan Dharma evolved with firm faith that its purpose is to obtain the good things of life and secure a better life next time. The notion of life after death and carryover effect of one’s actions in this life to the next shaped the philosophy of Karma that continued to evolve over a long period of time. It is with the philosophy of Karma the idea of Moktsa –liberation from Samsara –the cycle of repeated birth and death was founded. 

The uniqueness of Sanatan Dharma is that it does not look God outside one’s own being. It endeavours for realizing the divine in one’s own being and internalize the entire plethora of Gods as embodiment of the source of inspiration and seeks God deep within in the realms of the human consciousness. 

Although the notion of Karma –the action and its repercussion was considered with right understanding, the presence of supernatural power beyond the scope human imagination remained integral. It thus let to practicing rituals to win over the favour of the supernatural power which have the good things of life in their gift and forgiveness of guilty.

With the influence of Vedas, it was affirmed that everything that is born eventually dies and born again, and the vicious cycle of birth and death continues without end. Behind this phenomenon the Vedas affirmed that there is something which is not born and does not die but remain timeless the unchanging reality, not a being but a principle, not He but It.  It is Brahmn, the ‘sacred’ from which everything comes out and to which everything dissolves. 

The Sanatan Dharma, as it continued to evolve, established that true goal of life in existence is to escape from the wheel of successive lives and merge with the Absolute, the Brahmn. This is possible because Brahmn exists within each human being as the innermost self, the soul, called Atma. With the sacred verse, the Mantra, ‘Thou art That’, it is summed up that the human soul, the self, the Atma and Brahmn, the Absolute are identical. The realization of this truth is the key to achieving liberation from life in the world. This enormously powerful and inspiring idea became the central theme of Sanatan Dharma.  With this faith and belief in place the main thrust of Sanatan Dharma was placed on the search for liberation –Moktsa from the cycle of birth and death called Samsara –the world of suffering. 

In Sanatan Dharma, the law of Karma is naturally linked to the wheel of existence which says that the manner with which the present life is lived determines the kind of life and experience one will have in the future life. In this context the law of Karma says those who do good experience happiness and those who do evils experience suffering.

With time there came the era of Upanishad(s) –the Vedanta(s) –the sacred meaning of Vedas which gave strong impetus to the principles of renunciation and non-violence. It was said that if the goal of life is to gain liberation from the existence in Samsara, then the apparent way of escape is to renounce the attachment to Samsara. It is argued that by living a benevolent life practicing the principle of non-violence, doing no harm to others, one will be able achieve the highest state of being. 

With Upanishads in place the practice of appeasement of Gods with sacrifices was devalued and the practice of sacrifices offered for pleasing the Gods for fortunes of abundance continued to decline to the extent many of the Gods were completely forgotten or remain as tutelary entities. Also the importance of heaven was no longer considered the eternal world of abundance but a temporary resting place between one life on earth and the next if merit is earned.

With Upanishads the definition of God too got transformed. Upanishads defined Gods as the ultimate embodiment of inspiration, the pure spirit endowed with all spiritual nature. In this context it is said that seeking God and realizing it in every thought, emotion and action is Dharma.

Though magnanimous, it was difficult for people to love impersonal absolute Brahmn and be one with it losing one’s cherished identity, the I. To suit the mental ability of the people at large, the way of Bhakti –devotion came in which considered God as the impersonal absolute but also a merciful person.

The practice of Bhakti, the devotion, gives us the notion of love god, fear God and live a disciplined life. It also gives the meaning that ultimate absorption of the soul in God does not mean loss of personal identity. Krishna clarifies this by saying “He who sees me everywhere, who sees all in me, for him I am not lost, nor is he lost to me.”

Sanatan Dharma fits well to call it henotheistic, polytheistic, and monotheistic. Since it is developed along the course of civilization it is engrained in the culture and tradition, and the nature the people. It has no concept of conversion and people inherit Sanatan Dharma by birth however it is open for anyone who is convinced of its merit to embrace it on one’s wish.

Among all canonical sacred scriptures of Sanatan Dharma, Rigveda is the oldest text and stand tall. It deeply influenced the life of the people and thus the social behaviour encompassing entire gamut of human life giving way for higher studies. It has established the social norms on such matters as the worship of the gods, marriages and funeral rites.

Since time memorial the teaching of Rig Veda was preserved orally within the walls of the culture and tradition until it was written down in 300 BC. The sacred verses, the Mantras of the Rigveda are the hymns of the Gods, praising them for their help for such benefits as wealth, good health, long life, protection, victory and blessings. It narrates morality, right societal behaviour, rightful duties and universal harmony and peace.

It is Rigveda that establishes the idea of God and Gods and its most powerful Mantras says: “Reverence to God above all Gods who gave us life whose shadow is death. May he not hurt us who by his nature begets heaven and hell! May he beget righteousness in us and make us the lord of merits endowed with abundance.

Reverence to him who is existent (sat –truth, eternal) with the body of non-existents (asat –unreal, impermanent)! Immortal is he but the nature of him by which everything comes to being is mortal. You are he who put the first seed of desire in the mind of ours. With your grace may we have the wisdom that establishes connection of non-existent to existent.

May you sanctify our mind, our heart and our intellect, and with your blessing we delight in worshipping you with wholeness of our being. May we fix all our desires on the fruits of good works that are bountiful, harmony, peace and happiness!

With your blessing may there be increase in our intelligence and understanding of both sat and asat, and the connection between the two. You are the utter destroyer of our enemies. May you be on our side, be our preserver and be our monarch. Drive away our adversaries and let no one rule over us.”