MORAL PATH WAY OF SANATANA DHARMA

Introduction to Sanatana Dharma:

Sanatana Dharma is not merely a religion its a way of life. The word Sanatana dharma is composed of two words Sanatana (means : eternal) and Dharma (means: law) hence Sanatana dharma means a never ending law. It is the oldest religion on the planet and is mostly referred to as Vedic religion and Hinduism. This religion believes in the Oneness of God and Vedas (meaning: knowledge) is considered the source of divine knowledge as it provides assistance in every matter and provides remedy to all the problems of mankind. Vedic religion in short can be defined as: To accept truth through a continuous process of rejecting falsehood every moment to best of ones abilities in the most sincere manner is Vedic religion This is beautifully described in Yajurveda 1.5: O Supreme Force governing the world! You function as per unchangeable laws which remain the same throughout without slightest of deviations. May I also seek inspiration from You to be unflinchingly principled in my life. Thus I resolve to seek truth constantly by eliminating the false from my life every moment to the best of my abilities, intentions and efforts. May I be successful in this noble decision of mine. This sums up the entire Vedic religion. This is the starting point. Everything else is secondary or a corollary. If this core spirit exists, one is a follower of Vedic religion. And if this does not exist, and yet everything else exists, it is still not Vedic religion. Note that this spirit of falsehood rejection is a core trait for all human beings. We cannot survive without this ability. This inspires us to learn walking, talking, seeking education, making new discoveries and seeking growth and progress in life. Whether we consciously know it or not, whether we openly accept it or not, we all are actually surviving because we follow this Vedic religion or Vedic Dharma. Dharma means a natural property. Unlike a cult, Dharma is not and cannot be imposed. It is something natural and innate. Thus seeking truth is a natural trait of us all and the very fact that we live implies that we all follow the Vedic Dharma. So what we mean by embracing Vedic Dharma or Vedic religion is to simply stop denying what you are already doing. To simply stop shouting that you are deep asleep when the very fact that you shout implies that you are not asleep. And to instead welcome the energizing morning sun-rays with energy, vigor and enthusiasm that is already there within you!
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Vedic Religion is basically based on 11 fold paths which are mentioned in Manu Smriti 6.92 and are as follow: 1. Non-violence 2. Patience, 3. Forgiving, 4. Self-control, 5. Non-Stealing, 6. Purity, 7. Control of Sense and Work organs, 8. Intellect, 9. Knowledge seeking, 10. Truthfulness, 11. Non-Anger.

By following these 11 folds path an individual comes to know that : Truth leads to happiness. Falsehood leads to miseries Any attempt to seek happiness through falsehood would eventually lead to miseries with added penalties One should proactively seek happiness for world. Happiness multiplies by sharing. Law of Karma is unchangeable and working every moment. Your thoughts shape your reality. Soul is immortal and keeps facing fruits of its actions as per Law of Karma. There is a Supreme Force governing the world through unchangeable laws. The 4 Vedas contain the codes to subtler truths. One should seek holistic development and not lopsided growth. So faculties are multidimensional. Its like a school with hundreds of subjects.

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ORIGIN OF HINDUISM
Sanatana Dharma can be traced to thousands of years prior to any of the other world religions and is at least 8,000 years old, and probably older. Judaism, the second oldest surviving religion is dated to about 4,000 years ago, starting around 2,000 BC. If the age of the various world religions is reduced to make them proportionate to human years with each 100 years of history representing one year of human life than Sikhism, is the youngest faith, at five years old. Islam, is the only teenager, and is fourteen. Christianity just turned twenty. Buddhism, Taoism, Jainism and Confucianism are twenty-five. Zoroastrianism is twenty-six. Shintoism is in its late twenties. Judaism is a mature thirty-seven. Hinduism, whose birthday remains unknown, is at least eighty years oldthe white-bearded grandfather of living spirituality on this planet. Thus, Sanatana Dharma would not have been influenced by any of the existing world religions until at least 4,000 years ago. On the other hand, it could have influenced all of the other religions due to its antiquity. Though there are still various controversies on the date but evidences are gained from Mahabharata which is said to have been written in 3000 BCE and since Ramayana i s 6000-8000 years older than Mahabharata it easily shows that Sanatana Dharma dates back to about years or is perhaps more older than this also.

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ORIGIN OF VEDAS
Vedas are considered to be the divine book of Hinduism and are often considered as revealed books but the procedure of revealing is a lot different from that of Islam and Christianity. According to Sanatana Dharma that God Himself told the Veda to Brahma (an angel) who was ordered to tell it to the Rishis- Sages who were further ordered to provide the knowledge of the book to the prophets and to resist any changes in the text. Thus after Rishis gave Veda to the prophets the prophets distributed this knowledge among the followers. It is therefore The Vedas are apauru eya ("not of human agency").They are have been directly revealed, and thus are called ruti ("what is heard"), distinguishing them from other religious texts, which are called smti ("what is remembered"). The Vedic texts or ruti were organized around four canonical collections by the sages who apart of memorizing the divine text compilled it in written form of metrical material known as Sahits, of which the first three are related to the performance of yajna (sacrifice) in historical Vedic religion. The four part of Veda are: The Rigveda, containing hymns to be recited by the hot (The reciter of invocation and litanies). It contains several mythological and poetical accounts of the origin of the world, hymns praising the gods, and ancient prayers for life, prosperity, etc The Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest. (Incharge of physical details of sacrifice). It contains the liturgy (mantras) needed to perform the sacrifices of the religion of the Vedic period, and the added Brahmana and Shrautasutra add information on the interpretation and on the details of their performance. The Samaveda, containing formulas to be sung by the udgt (chanter of hymns). It consists of a collection (samhita) of hymns, portions of hymns, and detached verses The fourth is the Atharvaveda, a collection of spells and incantations, apotropaic charms and speculative hymns. The Atharvaveda is less predominant than other Vedas, as it is little used in solemn (Shrauta) ritual. The Vedas were written in Vedic Sanskrit by the sages. Vedic Sanskrit is the oldest spoken language and is considered as the mother of all the languages but however this language has about depleted from our planet and is known to hardly thousand people.

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CONCEPT OF GOD IN SANATANA DHARMA

The following mantras from Yajurveda rules out concept of trinity and worshipping deities in Hinduism: He is the One who maintains the entire universe. He is the One who has created the entire universe. He is the One who ensures justice as per our deeds. He is the One who keeps us protected and pampers us every moment. He is the One who pervades everywhere and does not leave us unattended at any place or at any moment. Why should I worship anyone else when He alone is Best? Why should I follow anyone else when He is directly guiding me through my inner voice? (Yajurveda 17.18) Another verse from Rigveda preaching the oneness of Parmatma is: The Supreme One, who represents selflessness, controls the entire universe, is present everywhere and is the Devata of all Devatas, alone is source of bliss. Those who do not understand Him remain drenched in sorrow and those who realize Him achieve unconditional happiness. (Rigveda 1.164.39) There are over 1000 names for God in Sanatana Dharma and is considered the Creator, Sustainer and Destroyer of the world while no other being can ever be parallel to Him. Among His names Shiva is considered to be the most prominent name (Shiva here is the name of God and not the deity Shankar who is commonly worshipped in present in day Hinduism) while His some other names are Parmatma, ParmIshvar, Brahman etc. Here is another verse from Rigveda which abstains worship of any one else than Parmatma: Ishwar alone provides true knowledge to truth seekers. He alone is promoter of knowledge and motivates virtuous people into noble actions to seek bliss. He alone is the creator and manager of the world. Hence never worship anyone else except one and only Ishwar.(Rigveda 10.49.1)

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DESTINY OF AN INDIVIDUAL IN SANATANA DHARMA

According to Sanatana Dharma the real destiny of man is not earth, Earth is only a place from where man has to pass to attain Moksh-salvation. Moksh in Hinduism means Mukti or freedom but this freedom is permanent freedom i.e. departure from worldly pleasures and entrance into Swarg-heaven. Know the question remains how can a man attain permanent freedom and reach heaven? The answer to this is very beautifully given in Yajurveda 40.14: One who clearly understands the concept the Vidya (Knowledge) as well as Avidya, guides himself accordingly through actions from bondage of death to ultimate bliss of Mukti. Thus knowledge is the parameter which makes a man reach slavation as it is the knowledge. Due to knowledge man earns the following this thing which leads him towards Salvation:
1. Viveka or Understanding of Concepts. Lets call it Intelligence. 2. Vairagya or Detachment 3. Shatak Sampatti or 6-Fold Formula 4. Mumukshutva or Desire for Mukti

KARMA AND DESTINY

The theory of Karma is common to many oriental religions. In its most popular form it states that there is a universal accounting system in which each individual must experience the consequences of all his actions (Karmas); good actions bring good results and bad actions inevitably result in suffering to the one who does them. The theory also states that the consequences of actions (also known as Karmas) need not necessarily be experienced in the present life, they can be carried over into future lives. Because of this, several sub-divisions of Karma have been postulated. The following classification, which was used by Sri Ramana Maharshi , is common to many Hindu schools of thought. Sanchita Karma. The store of Karmic debts accumulated from previous births. Prarabdha Karma. That part of ones Sanchita Karma which must be worked out in the present life. Because the law of Karma implies determinism in human activities, Prarabdha is often translated as destiny.
Agami Karma. New Karma accumulated in the present lifetime which is carried forward into future lives. Page 6

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WOMEN IN HINDUISM
It is important to discuss the role of Women in Hinduism because no matter how good the ethics and teachings of a religion be but if does not teaches respect and tells the position of women in the society than all the teachings of that particular religion are just negligible. Sanatana Dharma considers woman to be source of enlightenment and hope for future. And rightly so! She is not only the first teacher in form of mother, but also patient, emotionally mature and full -brain thinker to nurture the society into constant learning and understanding. Vedas equates feminine power with Usha the dawn or sunrise. There are several mantras in Vedas that sing the glory of Usha. The parallel between dawn and woman are obvious. Just as dawn brings light in our lives and purity in thoughts, woman, in form of mother, brings light in any newborns life. In fact there is a mother in every woman showcased by her care, tenderness, affection, patience and selflessness. Rigveda 4.14.3: O glorious woman! You are full of brill iance and you come in form of enlightening dawn to illuminate the society away from ignorance.
Sanatana Dharma emphasizes on education of women and tells the importance of an educated women in the society.

Girls should train themselves to become complete scholars and youthful through Brahmcharya and then enter married life.
(Atharvaveda-Hindi Bhashya, Part 2, Author: Kshemkarandas Trivedi, Sarvadeshik Arya Pratinidhi Sabha, Delhi, Page 413-414)

Rigveda 2.41.17: A scholarly woman, the entire life of society depends upon you. You provide us the right knowledge. May you bring knowledge to all segments of society. Sanatana Dharma also describes the role of women in a family and her designation and importance O groom! This bride is protector of your entire family. May she dwell in your home for a period and sow seeds of intellect.
(Atharvaveda-Hindi Bhashya Part 1, Author: Kshemkarandas Trivedi, Sarvadeshik Arya Pratinidhi Sabha, Delhi, Page 80-81)

And when it comes to equality then Hinduism is the first religion on the planet to teach equality of men and women Yajurved 20.9 There are equal rights for men and women to get appointed as ruler.
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ETHICS IN HINDUISM
Up till we had an introduction of Sanatana Dharma with special reference to its Ethical teachings but now lets directly discuss the Ethical teachings of Hinduism. The question is that why is it important to live an ethical life? The answer is that In order to know and to live Truth, it is crucially important to try to live as ethica l a life as possible. For the Dharmi (follower of Dharma), the Good, the True, the Real, the Beautiful, the Eternal, and the Absolute, in the highest metaphysical sense, are all one and the same. Thus, one cannot know the Absolute unless one also knows the Good. And one cannot know the Good unless one also is good. There is no religious or philosophical system in the world that doesnt hold some position on ethics. This is the case even for so-called Ethical Relativists who hold the position that ethical norms are ultimately only a matter of personal preference or the situation at hand. Even this shortsighted claim is a position on ethics. The realm of ethics stated very simply, centers upon the question of what constitutes good versus bad behavior on the part of human beings. In the tradition of Sanatana Dharma, specifically, this question is answered in a unique way that beautifully balances the often opposing concerns of a) transcendently-originated moral absolutism and cosmic/social justice, with b) the common sense logic and rational practicality that are inherent elements of the Dharmic intellect. The goal of the Dharmi is to always follow the good course of action in any given situation. The nature of goodness itself is seen as being ultimately rooted in, and as being a reflection of, the Divine. Thus, good in this world, both in the form of Goodness itself as a metaphysical reality and in the form of good actions has its origins in Transcendent reality...in the very essential nature of the Divine. Generally speaking, the Good is separated into two different categories: a) good as a virtue, and b) good in action. Goodness as an inherent virtue of the living being has its origin in the very soul (atman) of each living being. The goal of the spiritual seeker is to make the inherent goodness of our internal soul manifest in the external world for all to see and benefit from. To perfectly manifest our own soul's inherent goodness is synonymous with being an enlightened, liberated being and reflecting that inner state outward for the world to benefit. Goodness in action, on the other hand, consists of the day-to-day, free-will decisions that we need to make in always seeking the higher path in how we treat others. These good behaviors in action are the ethical and moral principles that we must each follow as we are on the road to full self-realization and Godrealization. There are a variety of practical ethical principles, imperatives, and laws that we find in Dharma. Many of these ancient Dharmic laws are found in the guidebooks known as the Dharma Shastras,
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including the Manava Dharma Shastra and the Vishnu Smriti. Of these many laws, ten of the most important are listed in the traditional "Yamas" and "Niyamas", or proscriptions and prescriptions, respectively. These are the ten ethical principles of Dharma, which listed below, with a brief commentary.

Ten Ethical Principles of Dharma

Five Yamas Proscriptions:
Ahimsa (non-violence) Ahimsa does not mean passivism or a lack of will to defend yourself. On the contrary, we are called upon to be strong and courageous warriors for our people, our nation, and for Dharma. However, ahimsa means that we are to be as maximally non-violent in our minds and in our hearts as is possible, even as we defend Truth, and especially in how we treat our fellow Dharmis and all innocent living beings around us. Satya (truthfulness) For followers of Dharma, Truth is much more than merely the opposite of a lie. Rather, Truth is seen as being one of the infinite, positive attributes of the Divine. Truthfulness is followed both in our attempt to always tell the truth, but more, also in that we are meant to manifest Truth (God) in our everyday lives in all of our thoughts, words and actions. Asteya (non-stealing) All property ultimately belongs to the Supreme. To not steal means both to not take from others, as well as to acknowledge who is the ultimate owner of all things. Theft is the direct result of suffering from the illusion that we are in lack. For thos e who are devoted to God, we know that the soul can never lack, and that the very source of all reality is none other than our very best friend. Brahmacharya (sexual abstinence) We must have fidelity to the Good in how we relate to others sexually; never exploiting others for selfish pleasure, but always reflecting the pure and healthy love that is God's gift to us. What this means in concrete terms is that sexuality only finds its ultimate fulfillment within the context of a loving marriage between a man and a woman. Aparigraha (non-covetousness) It is in transcending the ugly impulse of greed that we overcome the illusion of the egoic self. To be non-covetous is to realize that wealth, material goods and property alone are not sufficient to give us lasting fulfillment and happiness. Rather, it is in living within our means, pursuing a life of simple living and high thinking, that we find both material fulfillment and spiritual enlightenment.

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Niyamas Prescriptions:
Shaucha (purity) Purity consists of both external hygiene, and internal cleanliness of mind. The former is achieved by bathing, brushing one's teeth, etc., every day without fail. The latter is accompl ished by allowing only good, pure, positive and spiritual thoughts to flourish in our minds, and by conversely not allowing the opposite to dominate our mind. Santosha (contentment) Discontent is the root of all immoral and unethical actions. It is because we are discontent that we feel the false necessity to exploit and harm others. When we are content, we approach the world as God's kingdom, rather than a mere playground for our own selfish exploitation. Tapas (austerity) Tapas is choosing to challenge ourselves each day to take the path that will make ourselves stronger, rather than weaker. It means taking the stairs up to our apartment rather than the elevator whenever we can. It means walking the four blocks to the store rather than driving. It means pushing ourselves toward excellence and personal growth whenever we see the opportunity to do so arise in our day to day lives. Svadhyaya (self-education) Svadhyaya includes both the daily self-analysis that is such a crucial exercise in our spiritual journey, as well as daily study of the wisdom of the Dharmic scriptures, such as the Bhagavad Gita, Yoga Sutras, Narada Bhakti Sutras and the Upanishads. In addition, self-education occurs when we study the teachings and writings of our own guru (spiritual teacher). Ishvara-Pranidhana (devotion to the Divine) Devotion (bhakti) is the ultimate path to knowing the Divine, because devotion is the very opposite of selfishness. In selfishness, we merely try to take from the world around us. In devotion, we give of ourselves, and in love, back to our Source, which is God, and to all other living beings. Devotion to the Divine can be practiced by meditation upon such Holy Name mantras as "Aum Namo Narayanaya", by conducting simple but meaningful p uja ceremonies in one's own home, or by serving God directly by supporting those authentic gurus who teach the world the path of liberation by supporting such gurus either with one's volunteer service or charitable donations. Through these Yams and Niyamas a person comes to follow the 11 fold path (mentioned on page1) through which he comes to know about different secrets of a successful life.

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WHAT IS TRUTH AND FALSEHOOD IN SANATANA DHARMA?

Before we delve into this topic further, let us briefly explain what we mean by truth or falsehood. This is necessary because all cults claim to have exclusive copyrights of truth. Some are so possessive about it that they would recommend even death for those who intend to reject the truth once they are part of the cult. Sounds like a psychopath ghost I saw in one horror movie who would give her victim the choice to either get murdered or be possessed by her! Vedic truth is more honest. The word Ved itself is derived from a root that means knowledge. So Vedic truth does not mean that you should believe in whatever I say simply because I claim to hold license of truth. You should not believe in something simply because a book or a prophet or an avatar or a crowd-puller or a celebrity or a TV Channel claims so. Vedic truth simply means that you should accept anything the way it is actually and then act accordingly. Vedic truth means that you should accept something only when it is logical, systematic, not self contradictory and above all in line with your own inner voice. Without carrying these tests of truth, if you accept anything that would be falsehood.

ENVIRONMENTAL ETHICS AND HINDUISM

Hinduism has always been an environmentally sensitive philosophy. No religion, perhaps, lays as much emphasis on environmental ethics as Hinduism. The Mahabharata, Ramayana, Vedas, Upanishads, Bhagavad Gita, Puranas and Smriti contain the earliest messages for preservation of environment and ecological balance. Nature, or Earth, has never been considered a hostile element to be conquered or dominated. In fact, man is forbidden from exploiti ng nature. The rishis of the past have always had a great respect for nature. Theirs was not a superstitious primitive theology. They perceived that all material manifestations are a shadow of the spiritual. The Bhagavad Gita advises us not to try to change the environment, improve it, or wrestle with it. If it seems hostile at times tolerate it. Ecology is an inherent part of a spiritual world view in Hinduism. Do not poison (pollute) water and do not harm or cut the trees; (Y.V. 38.22) Do not disturb the sky and do not poison the atmosphere ;( Y.V. 6.33) O King you should never kill animals like bullocks useful in agriculture or like cows which gives us milk and all other helpful animals and must punish those who kill or do harm to such animals ;(Y.V. 13.37).
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CASTE SYSTEM IN HINDUISM
This is the topic which makes Hinduism unethical and immoral as Hinduism divides man on the basis of caste, color, race and creed. As ethically we can differentiate something on the basis of good and bad while Hinduism does it on basis of race, thus Sanatana Dharma promotes racism..But is it really true the answer is NO, and the reason is: Vedas is the source of knowledge which contains driving and guiding principle. All the four divisions of Vedas have never used the word jati (meaning: classification on the basis of origin, color, caste and race) rather it has used the word varna (means one that is adopted by choice) . Thus adopting caste is in the hand of man and an individual has full right to choose his caste, actually this is done on the basis of Meritocracy i.e. when a baby is born he or she has no knowledge about the universe and is graded in terms of knowledge and is therefore considered as a Shudra. Thus Shudra is a person possessing no knowledge. Then comes the Vasihyas they are person who possess knowledge more than Shudra but not sufficient even to know the in and outs of this Universe. Above Vaishyas are Kshatriyas they are the ones which possess all the knowledge about the creator and creation but are still involved in man killing, while Brahmin the uppermost caste is considered closest to the creator as they are drowned in the pool of knowledge and almost know every thing about Brahman and Brahmanda. This classification in Hinduism is very much like differentiation between students of different classes as a class 1 student can in no sense be compared with a student of class 10 Similarly none of the caste present can be compared with each other and are totally different from one another. Now because Caste based classification is done on the basis of knowledge and indeed a person with more knowledge will be more good than a person with low knowledge thus this proves that caste based classification in Hinduism is not based on race, color, caste and creed and as an individual gains knowledge his designation or caste increases which is purely Ethical in essence. Many examples exist of change of Varnas in Vedic history are as follows: a. Aitareya Rishi was son of a Daasa or criminal but became a Brahmin of highest order and wrote Aitareya Brahman and Aitareyopanishad. Aitareya Brahman is considered critical to understand Rigveda. b. Ailush Rishi was son of a Daasi, gambler and of low character. However he researched on Rigveda and made several discoveries. Not only was he invited by Rishis but also made an Acharya. (Aitareya Brahman 2.19) c. Satyakaam Jaabaal was son of a prostitute but became a Brahmin. d. Nabhag, soon of King Nedishtha became Vaishya. Many of his sons again became Kshatriya. (Vishnu Puran 4.1.13)

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The key to the individual and social ethics of Hinduism is the conception of Dharma, whose f ull implications cannot be conveyed by such English words as religion, duty, or righteousness. Derived from a root, which means to support, the word signifies the law of inner growth by which a person is supported in his present state of evolution and is s hown the way to future development. A persons Dharma is not imposed by society or decreed by an arbitrary god, but is something with which he is born as a result of his actions in previous lives. Dharma determines a mans proper attitude toward the outer world and governs his mental and physical reactions in a given situation. It is his code of honor. Hinduism emphasizes the relative nature of Dharma, and does not recognize absolute good or evil; evil may be described as what is less good. One cannot stipulate what is absolutely good or evil for all men at all times. The attempts to do so, and to judge all people by a single concept of Dharma or impose upon all a single idea of righteousness, has been the cause of much injustice to humanity. If one wants to give a comprehensive definition of good and evil, one may say that what helps men toward the realization of God or the unity of existence is good, and its reverse is evil. But one faces difficulties when one tries to work out practical details. A soldier unsheathes his sword to vindicate law and justice, whereas a saint lays down his own life for the same purpose. The injunction of non-killing cannot therefore have a universal application, at least at the present state of human evolution. A man must not give up his imperfect Dharma, determined by his inborn nature; all actions have elements of imperfection in them. He should follow his own Dharma and should not try to imitate the Dharma of another, however perfect the latter may be. By performing his duties in a spirit of worship without seeking any personal result, a man ultimately realizes God, in whom alone all duties and values of life find fulfillment. The Mahabharata narrates the stories of a housewife and an untouchable butcher who, by following their respective Dharmas, realized the highest truth and became teachers of the knowledge of Brahmin. The difference between Religion and Dharma is that If religion is the key to a treasure than Dharma is the treasure that comes out, and this treasure is actually the spirituality of a human

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CONCLUSION
After all of the above discussion we contribute that Sanatana Dharma or Vedic Religion or Hinduism believes in the oneness of God, though it has no single creator it is often considered as a philosophy or way of life whereas sometime the Almighty Himself is considered the creator of the oldest religion of earth. Vedas are the sacred and revealed book and are the source of divine knowledge possessing text whose accuracy in terms of Science is equivalent to Scientific Measurements. Sanatana Dharma provides the principles of Yamas and Niyamas so that a person is able to follow the 11 fold path and finally attain his destiny i.e. Mukti freedom from Universe which is only possible if an individual learns and gain knowledge thus following the principle of Dharma and abstaining from what is Adharma. Thereby a man should believe in himself and his inner voice and always promote Satya-thruth.

REFERENCES: http://agniveer.com/5095/what-is-vedic-religion/ http://agniveer.com/series/vedic-woman/ http://agniveer.com/category/objectives/caste-system/ http://www.hinduism.co.za/ethics.htm

Atharvaveda-Hindi Bhashya Part 1, Author: Kshemkarandas Trivedi, Sarvadeshik Arya Pratinidhi Sabha, Delhi, Page 80-81)

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