Hinduism has often been described as a way of life, a confluence of diverse cultures and beliefs. However, over the past few decades, Hindutva proponents have sought to redefine Hinduism as a monolithic ideology, equating it with North Indian Vaishnavism. The term they have adopted for this is “Sanatana Dharma.”
In 1904, Central Hindu College in Benares published a textbook titled Sanatana Dharma to help Hindu students understand the basics of their religion. This article/series briefly discusses the contents of that book, analyzing its implications.
The book is divided into three parts:
- Part I: Fundamental Concepts of Hinduism (six chapters)
- Part II: Sanatana Dharma - Hindu Rituals and Practices (seven chapters)
- Part III: Sanatana Dharma - Ethical Teachings
Parts I and II contain several contentious points, while Part III, focusing on ethical teachings, is relatively uncontroversial.
Part I: Fundamental Concepts of Hinduism
The religion that follows the Vedas is called Vedic Dharma or Sanatana Dharma. Dharma refers to beliefs that unite people.
The four Vedas—Rigveda, Samaveda, Yajurveda, and Atharvaveda—are known as Shrutis (revealed texts) and are considered authoritative for followers of Vedic Dharma. Texts derived from the Shrutis are called Smritis, such as Manusmriti, Yajnavalkya Smriti, Shankha-Likhita Smriti, and Parashara Smriti. Additionally, the Puranas and epics like the Ramayana and Mahabharata are integral to Sanatana Dharma.
(Shrutis contain details about Aryan migrations and their subjugation of non-Aryans. See: Puranas: Another Perspective by Dr. Vijayabharati. Smritis divided people into hierarchical castes, institutionalizing birth-based discrimination against Shudras and Ati-Shudras.)
Chapter I: Brahman, the One Reality
In Sanatana Dharma, the Supreme Soul (Parmatma) is singular—Brahman. He is formless and without attributes, the cause of all creation. The soul (Atma) within our bodies is a fragment of this Parmatma.
Chapter II: Avatars
At the beginning of creation, Parmatma created Brahma, Vishnu, and Shiva, responsible for creation, preservation, and dissolution. Whenever Dharma is threatened, Vishnu incarnates as an avatar to punish the wicked and protect the virtuous. These ten avatars are Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.
(One perspective argues that the demons defeated in these avatar stories—Shankhasura, Hiranyaksha, Bali, Ravana—represent non-Aryan kings, and these narratives were crafted by Aryan scholars to glorify their conquests. Including Buddha as an avatar is often interpreted as an act of assimilation.)
Chapter III: Rebirth
The soul (Jivatma) in a living being leaves a decayed body to inhabit a new one, a process called rebirth. Driven by desires, the soul continues this cycle. By overcoming desires and living with divine contemplation, the soul merges with Parmatma, achieving Moksha (liberation), ending the cycle of rebirth.
(These are beliefs without scientific evidence. The Charvaka school, over two thousand years ago, rejected these concepts, asserting that consciousness is the soul, and death is liberation. They argued that no special rituals or vows are needed for Moksha.)
Chapter IV: Karma
Karma encompasses every action, thought, and word, shaping one’s future. Good deeds yield positive outcomes, and bad deeds bring suffering. Karma is tied to rebirth, with actions in this life determining joy or suffering in the next.
(Concepts like accumulated Karma and rebirth are unprovable beliefs. The idea that current circumstances result from past-life Karma undermines free will and personal effort. It fosters passive acceptance of injustice, promoting a fatalistic mindset: “This is my fate.” In reality, the Karma doctrine, alongside the caste system, facilitated the enslavement of 80% of the population for over two millennia, serving as a tool to maintain Brahmanical control.)
Chapter V: Charity
Performing charitable acts during rituals like Yajnas is a religious duty in Sanatana Dharma.
Chapter VI: Earth and Heavenly Realms
We live in Bhuloka (Earth), a visible realm. The Vedas describe 14 invisible realms. After death, a soul reaches Swargaloka (heaven), staying there based on accumulated merit before returning to Bhuloka for rebirth.
(These are beliefs. The Charvakas rejected notions of Dharma, sin, merit, heaven, and hell as unverifiable. They also criticized animal sacrifices in Yajnas, questioning: If a sacrificed animal attains heaven, why not sacrifice one’s father to send him there?)
Part II: Sanatana Dharma - Hindu Rituals and Practices
Chapter I: Samskaras
Sanatana Dharma prescribes rituals (Samskaras) for various life stages. The Gautama Dharmasutra lists 40, but only 16 remain prevalent, known as Shodasha Samskaras: 1. Garbhadhana, 2. Pumsavana, 3. Simantonnayana, 4. Jatakarma, 5. Namakarana, 6. Nishkramana, 7. Annaprashana, 8. Chudakarana, 9. Upanayana, 10. Mahanamni Vrata, 11. Mahavrata, 12. Upanishadvrata, 13. Godana, 14. Keshanta, 15. Samavartana, 16. Vivaha.
(Upanayana is the most significant. In ancient times, both Aryans and non-Aryans performed it, but it was later denied to Shudras. Upanayana became a mark of honor, its absence signifying servitude, deeply dividing society. The upper three castes (Dwijas) gained access to Vedic study and property rights, while Shudras, excluded from Upanayana, lost social, economic, and educational opportunities, becoming slaves to the upper castes. Brahmins monopolized the right to perform Upanayana, and non-Brahmin attempts were invalid. Ati-Shudras were entirely excluded. Reference: Selected Works of Dr. B.R. Ambedkar. The fact that some Shudra communities today have reclaimed this right reflects their ancestors’ struggles.)
Chapter II: Shraddha
Shraddha refers to post-death rituals. After death, the soul goes to Pretaloka, facing torments based on past deeds. On the tenth day, offering Pindas (rice balls) allows the soul to move to Pitriloka. Purified by merit, it then reaches Swargaloka. If descendants fail to perform Shraddha as prescribed by Brahmins, ancestors remain trapped in Pretaloka, tormented by Yama’s agents.
(These are beliefs, long criticized. Charvakas argued: If Shraddha offerings reach the dead, why not send food to distant relatives? If offerings reach other realms, why not send them upstairs? If the dead visit other worlds, why don’t they return to see kin? They labeled Shraddha a Brahmin income source. Poet Vemana questioned: “Offering Pindas to ancestors, feeding crows and donkeys—how does a crow become an ancestor?”)
Chapter III: Shaucha (Cleanliness)
Shaucha refers to physical hygiene, essential for health and disease prevention. Food must be clean. Fresh vegetables, fruits, pulses, grains, and roots contain vital energy, benefiting the body. All meats are impure, as their life force is extinguished, making them decaying food. A body nourished by meat deteriorates faster than one fed by a vegetarian diet.
(Hygiene and healthy habits are universal goods. However, regulating food habits under Shaucha infringes on personal freedom. Food choices depend on economic status, needs, preferences, nutrition, and culture. Declaring one diet superior and another inferior is discriminatory, creating moral hierarchies. Labeling meat-eaters as inferior fosters self-doubt and social stigma. This teaching resembles moral policing and underpins modern discrimination and violence against beef-eaters.)
Chapter IV: Five Debts
Everyone must daily repay five debts: Rishi Runa (to sages), Deva Runa (to gods), Pitri Runa (to ancestors), Manushya Runa (to humanity), and Bhuta Runa (to beings). These are fulfilled through offerings: reading sacred texts (Rishi Runa), performing Homa or worship (Deva Runa), offering Tarpana to ancestors (Pitri Runa), honoring guests (Manushya Runa), and setting aside food for creatures and the needy (Bhuta Runa).
(We owe society for what we receive, and these debts encourage reciprocity. However, only the upper three castes had access to education and Vedic study, excluding Shudras, Ati-Shudras, and women. Thus, Rishi Runa applies only to upper-caste men. Deva Runa requires Brahmin intermediaries. The remaining debts can be seen as expressions of love for parents, fellow humans, and nature.)
Chapter V: Worship
Daily worship of a deity—Shiva, Vishnu, Durga, Lakshmi, Ganesha, Krishna, or others—is prescribed, following family traditions or a guru’s guidance. This involves chanting Namaavali (100 or 1,000 names) before a deity’s idol or image.
(Sanatana Dharma’s diversity allows worship of trees, animals, stones, or millions of deities, reflecting India’s pluralistic traditions, such as visiting Muslim Peers or offering coconuts to Mother Mary. Insisting on one deity or worship style contradicts Sanatana Dharma, mimicking exclusivist religions like Christianity or Islam.)
Chapter VI: Ashramas
Sanatana Dharma divides life into four stages (Ashramas): Brahmacharya (student life), Grihastha (householder life), Vanaprastha (retirement to the forest after handing responsibilities to children), and Sannyasa (spiritual life). These are called Varnashrama Dharmas.
(Modern life makes these stages impractical, but their underlying principles—duties at different life stages—remain relevant. Following them fosters a fulfilling life through selfless action.)
Chapter VII: Chaturvarna (Four Castes)
The Purusha Sukta (Rigveda) states: “From the Supreme Being’s face came Brahmins, from arms Kshatriyas, from thighs Vaishyas, and from feet Shudras.” This verse underpins Dharmashastras like Manusmriti, Yajnavalkya Smriti, and Narada Smriti, and Dharmasutras like Apastamba, Baudhayana, and Gautama. In Kali Yuga, Parashara Smriti is said to apply, though it differs little from others. The four castes—Brahmin, Kshatriya, Vaishya, Shudra—are hierarchical, with higher castes deemed superior by birth.
Key rules:
- Brahmins teach, study, perform Yajnas, and accept charity; others cannot. Kshatriyas govern, Vaishyas trade, and Shudras serve the upper three. Deviating from caste duties causes societal chaos, and kings must enforce compliance (Manusmriti 8.418).
- Shudras serve upper castes, earning greater merit by serving higher castes.
- Shudras are ineligible for Upanayana or Vedic study.
- Punishments vary by caste: A Brahmin insulting a Kshatriya pays 50 Panas, a Vaishya 25, a Shudra 12. A Shudra insulting a Brahmin faces tongue amputation (Manusmriti 8.270). A Shudra mocking a Brahmin’s name has molten metal poured into their mouth (8.272). Teaching a Brahmin about Dharma leads to hot oil in the Shudra’s ears and mouth (8.272).
- Lower castes injuring higher castes face amputation of the offending limb (8.279). A lower-caste person sitting beside a higher-caste person faces branding on the hips (8.281). Spitting, urinating, or farting near a higher caste results in cutting lips, genitals, or anus (8.282).
- All creation belongs to Brahmins, who are entitled to everything by their superior birth (Manusmriti 1.100). Even a vile Brahmin deserves respect (9.319).
- Only Brahmins, Kshatriyas, or Vaishyas can judge legal cases; Shudras are barred (Katyayana 67).
- Ati-Shudras (e.g., Malas, Madigas, Chandalas) are outside the caste system, deemed non-human (Dasyus). They must live outside villages, wear clothes from corpses, eat from broken clay pots, and use iron ornaments. They cannot roam villages or towns (Manusmriti 10.54*). Their duties include carrying corpses and executing criminals. Deliberately touching upper castes incurs death (Vishnu Smriti 5.104).
- Women, equated with Shudras, lack freedom and must depend on men lifelong (Manusmriti 9.2).
These rules reveal the oppressive conditions endured by 80% of India’s population under the caste system. Sanatana Dharma’s Chaturvarna divided society into birth-based groups, enslaving 90% to serve 10%. It denied economic, political, educational, and spiritual rights to most. Brahmin supremacy was entrenched through Dharmashastras and reinforced by Puranic myths.
Dr. B.R. Ambedkar publicly burned Manusmriti to condemn these injustices, a powerful symbolic act. He enshrined equal rights in the Constitution and provided affirmative measures for Ati-Shudras’ upliftment. Though some argue Dharmashastras are obsolete, caste discrimination, gendered biases, and violence persist, rooted in Sanatana Dharma’s ingrained hierarchies.
Part III: Sanatana Dharma - Ethical Teachings
(These teachings guide how to be virtuous and interact with others. They are universal, not exclusive to Hinduism, and have caused no societal harm.)
Chapter I
Morality is defined by how we treat others and living beings. Wishing well for all is true ethical living. Good conduct is Sadachara. Dharma, Artha, Kama, and Moksha are life’s ideals, and time must be allocated wisely to pursue them.
Chapter II
Believing all beings share one Parmatma, harming others is harming oneself. This aligns with “Loka Samasta Sukhino Bhavantu” (May all beings be happy).
Chapter III
Living by discerning right from wrong is ideal. Shrutis state that acting per divine will is right; opposing it is wrong.
Chapter IV
Sanatana Dharma lists fearlessness, purity, wisdom, generosity, self-control, sacrifice, truthfulness, compassion, humility, and freedom from ego or greed as divine virtues. Their opposites are demonic.
Chapter V
As all are subject to one Parmatma, mutual sacrifice fosters harmonious relationships, the essence of Yajna.
Chapter VI
God embodies thought, energy, and joy. As His creation, humans share these traits, attainable through introspection.
Chapter VII
Conquering emotions is challenging but essential. The mind seeks pleasures, but self-control, daily worship of gods, Dwijas, and gurus, and avoiding harm to others define an ideal life.
Chapter VIII
Everyone has superiors—God, king, parents, teachers, elders—who must be revered with devotion and obedience, or downfall is certain.
Chapter IX
Love, acceptance, and friendship should mark relationships among equals like spouses, friends, siblings, and guests.
Chapter X
Treat those younger or subordinate with affection, empathy, and patience, sharing in their joys and sorrows.
Chapter XI
Live without hatred, avoiding emotional outbursts, with mutual gentleness and patience.
Conclusion
Hinduism encompasses diverse worship practices, with each caste having its own deities, traditions, and norms. Its essence is diversity—a blend of cultural, ethical, and social elements. However, efforts to mold this diversity into a monolithic “Sanatana Dharma” have progressed significantly.
Sanatana Dharma, as propagated by ruling elites, is Brahmanism, lacking diversity. It divides people into castes, with Brahmins at the apex, served by all below. Ati-Shudras have no place, historically relegated to dehumanizing conditions outside villages until the 19th century. Women, equated with Shudras, were subjected to practices like Sati and child marriage, reduced to reproductive machines. Equality is absent. Though framed as a division of labor, Dr. Ambedkar called it a division of laborers.
Another trait of Sanatana Dharma is assimilation. It absorbs diverse worship practices, assigning them subordinate status. For example, Bahujan deities like Gangamma or Maisamma are Brahmanized but never equal to mainstream Hindu gods. Bahujan rituals are co-opted, their priests replaced by Brahmins, and Vedic practices imposed, erasing diversity to enforce a uniform Brahmanical framework. Sanatana Dharma redefines Hinduism as Brahmanism, erasing its pluralistic core. Its ideology and practice serve only Brahmin hegemony, leaving no room for fraternity, equality, freedom, or diversity—a form of religious fascism.
Gandhi defined Sanatana Dharma as Hindu-Muslim unity, arguing Ati-Shudras were Hindus, countering Dr. Ambedkar’s claim that they were excluded. Gandhi’s stance—retaining castes without discrimination—represents “soft” Sanatana Dharma. In contrast, extremist Hindutva demands Hindu dominance, marginalizing non-Hindus and reinforcing Brahmin supremacy.
Against this, Nehru and Indira Gandhi shaped independent India as a secular state, ensuring equal rights for all faiths, Dalits, and women, fostering progress. This “Gandhi-Nehru motif” embodies “Ishwar Allah Tero Naam,” respecting India’s diversity and promoting tolerance, separating religion from governance. Hindutva seeks to dismantle this, using social media to spread falsehoods under Sanatana Dharma’s guise, aiming to entrench caste hierarchies and Brahmin dominance.
Yet, Sanatana Dharma includes valuable elements: festivals fostering bonds, Shodasha Samskaras, disciplined personal practices, and Kuladevata worship offering courage and faith during hardships. Its music, dance, literature, and art are cherished traditions, practiced organically without political enforcement. Forcing them undermines their essence.
Politically driven propagation of Sanatana Dharma is an attempt to impose Hindutva, entrenching caste and Brahmanical supremacy. Whether this is acceptable to the 80% Bahujan majority warrants reflection.
Author
Bolloju Baba
october, 2024
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