Author: Shail Rao-Rane , Research Fellow & Yoga Therapist
India’s philosophical thought tradition is vibrant, ancient, and wise. Hinduism is the world’s oldest religion. The word ‘Hindu’ is thought to have derived from the ‘Sindu (Indus) River’ which is known as Hindu in Persian. The word was used to describe ‘those who dwell across the Indus Valley’. The Hindu religion is often named Sanatana Dharma in all of its books.
The Mundaka Upanishad says:
That supreme Brahman is infinite, and this conditioned Brahman is infinite.
The infinite proceeds from the infinite.
Then through knowledge, realizing the infinitude of the infinite, it remains as infinite alone.
The first collection of Indian philosophy that was written down was the Vedas. The word ‘Veda’ comes from the Sanskrit vid, meaning knowledge – the Vedas are ‘sacred knowledge’. Their exact date is controversial, it is possible that the knowledge dates back 10,000 years BC, and were first written around 3,000 BC.
Sanatana Dharma is is the original name of what is now popularly called Hinduism or Hindu Dharma. The terms Hindu and Hinduism are said to be a more recent development, while the more accurate term is Sanatana Dharma. It is a code of ethics, a way of living through which one may achieve moksha (enlightenment, liberation). It is the world’s most ancient culture and the socio, spiritual, and religious tradition of almost one billion of the earth’s inhabitants. Sanatana Dharma represents much more than just a religion; rather, it provides its followers with an entire worldview, way of life and with a coherent and rational view of reality.
Sanatana Dharma is by its very essence a term that is devoid of sectarian leanings or ideological divisions. This is evident by the very term itself. The two words, “Sanatana Dharma”, come from the ancient Sanskrit language. “Sanatana” is a Sanskrit word that denotes that which is Anadi (beginningless), Anantha (endless) and does not cease to be, that which is eternal. With its rich connotations, Dharma is not translatable to any other language. Dharma is from dhri, meaning to hold together, to sustain. Its approximate meaning is “Natural Law,” or those principles of reality which are inherent in the very nature and design of the universe. Thus the term Sanatana Dharma can be roughly translated to mean “the natural, ancient, and eternal way.”
First and foremost, Sanatana Dharma is anadi (without beginning) and also a-paurusheya (without a human founder). It is defined by the quest for cosmic truth, just as the quest for physical truth defines science. Its earliest record is the Rigveda, which is the record of ancient sages who by whatever means tried to learn the truth about the universe, in relations to Man’s place in relation to the cosmos. They saw nature — including all living and non-living things — as part of the same cosmic equation, and as pervaded by a higher consciousness. This search has no historical beginning; nor does it have a historical founder. This is not to say that the Rigveda always existed as a literary work. It means that we cannot point to a particular time or person in history and say: “Before this man spoke, what is in the Rigveda did not exist.”
Sanatana Dharma do not denote to a creed like Christianity or Islam, but represents a code of conduct and a value system that has spiritual freedom as its core. Any pathway or spiritual vision that accepts the spiritual freedom of others may be considered part of Sanatana Dharma.
Sanatana Dharma describes the fundamental philosophical and metaphysical conceptions almost all thought structures of Hinduism share. The consideration of which will give greater appreciation for other cultures and religions, help the seeker clarify his/her thoughts on the nature of reality, and should make more understandable certain aspects of yoga and spiritual practice.
The most central concept of Hindu metaphysics is Brahman, or Absolute Reality. Brahman lays at the foundation of all existence. All other levels of reality have come from it and will eventually collapse back within it. Now the primary purpose of human existence, it to realize the identity of the self, or truest, spiritual essence (called Atman) with Brahman. This “soul,” we might call it, although that is not the best term because of its Western and Christian connotations is stuck, we might say in a level of reality called “maya” (or illusion). Our perception of existence is illusory, because we fail to understand and experience the oneness of Self Atman) with Brahman (Ultimate Reality). Instead of oneness, we experience separateness, age, sickness, death, and the ephemerality of things. Thus, the spiritual quest, for all Hindu-related religious and spiritual movements, is to re-unite or re-realize the identify of Atman and Brahman. The best ways to do this, and how one can or should approach and unify with Brahman, are the questions which have created different the diversity we see today in Hindu thought and practice.
All schools will recognize that Brahman is unmanifest, unbounded, and infinite. They term these characteristics nirguna, or without aspects or form. Brahman exists beyond time, space, and the other aspects of maya that cause all manner of our human suffering. Brahman, however, gives rise to reality in its pluralism and multiplicity. These “grosser” and less spiritualized states of existence have particularity, individualized existences, in the case of the human being, we call these the “ego-selves.” Anything that exists in these states of manifest existence are part of the Brahman’s saguna (with form) existence. The manifest and physical aspects of reality are often characterized as feminine, whereas the nirguna Brahman is identified as masculine. The dynamic beween the masculine and feminine aspects of reality is central to Hindu thought and metaphysics. In some sense, Brahman exists and brings about existence through this gendered dyad. Without the feminine, purusa,(the principle of subjective consciousness and cosmic identity) the essence of Brahman, cannot come into being. Likewise, without the masculine characteristics of consciousness and the seeds of reality, prakrti (ever-changing nature and fundamental matter) cannot truly be alive nor can it come into being.
To sum up — Brahman, the most fundamental aspect of reality exists beyond all form and phenomenal reality (described as nirguna), is likened with masculinity, and is the activating force of consciousness and cosmic identity. Brahman manifests, thanks to his shakti (activating force), personified as feminine and often identified as a specific Goddess (Lakshmi, Parvati, Devi, Kali, Durga, etc.). In this state all things are composed of prakrti (matter) and are individuated, separate, and multiple. At a certain point in the manifestation process, reality forgets its identity with Brahman (Ultimate Reality), which is described as the state of maya (or living in illusion). The spiritual quest, then, is to realize the unity of trust, ontological self (Atman) with Brahman.
Different traditions and practices recommend different avenues of uniting Atman with Brahman. Firstly, however, one must discern the true, manifest, identity of Brahman and his shakti in order to approach and unite with it. Some worship Shiva as Brahman and Parvati as his shakti. Others will argue that Vishnu is truly Brahman and Lakshmi is his shakti. You can imagine how this goes. All theological arguments, of course, are rooted in various texts — the Bhagavad Gita forms the basis for much Vaisnava worship (focusing on Vishnu, and particularly Krishna as the Godhead), and various Puranas (holy texts in the Hindu corpus) advocate certain Gods (from Shiva to Vishnu and others). Most commonly you will find Shiva or Vishnu (specifically, one of his avatars [forms], particularly Rama or Krishna) as the argued deity who is identical to Brahman, but this is not always the case.
The god and goddess identified with Brahman is of utmost importance, because their characteristics inform spiritual practice. For example, Vishnu is the god of protection and preservation. His consort tends to be Lakshmi, who is a purveyor of affluence, material acquisition, and good luck. It would be logical, then, that living a householder’s life, serving the state and preserving social norms, and focusing on material well-being would be part of living a spiritual life. However, Shiva, the god of destruction and an ascetic himself, inspires a different call to the spiritual. It is not through the fulfillment of one’s dharma (social or karmic role) nor through devotion and love-offerings that one progresses spiritually. It is through meditation, renunciation, and asceticism or even the inversion of societal standards, actions in which Shiva himself engages in his mythology.
Thus, while most Hindu religions and spiritual groups maintain a similar metaphysical understanding of reality, the character of Brahman, as identified with one of the traditional gods of the Hindu pantheon, informs different understandings of life, reality, and how one is to live a spiritual life and realize the identity of Atman and Brahman.
Brahman Introduction :
Brahman (Sanskrit: ब्रह्म, “the Supreme Being; the Absolute Reality; Godhead”), from the verb brh, “to grow”, and connotes “immensity” — is the impersonal and immanent, infinite cause and support of the universe that has no form or attributes. The uncaused cause of the Universe; satchidānanda (Existence-Consciousness-Bliss Absolute), The Eternal Changeless Reality, not conditioned by time, space and causation. Brahman is the basis, source and support of everything — the transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this universe. Its nature consists of the three incommunicable attributes of Sat (Absolute Being), Chit (Consciousness), Ananda (Bliss). This Supreme Being assumes a dual nature — Male and Female. The male aspect is known as Purusha which means “that-which-fills” — and the Female aspect is known as Shakti which translates as “Energy” or “Dynamic Force” or Prakriti — material nature. Also called as Paramātman (Universal Self), Parasiva, Ultimate Reality, Supreme Being or the Absolute.
Description
The Vedas depict Brahman as the Ultimate Reality, the Absolute or Paramātman (Universal Self). Brahman is the indescribable, inexhaustible, incorporeal, omniscient, omnipresent, original, first, eternal, both transcendent and immanent, absolute infinite existence, and the ultimate principle who is without a beginning, without an end , who is hidden in all and who is the cause, source, material and effect of all creation known, unknown and yet to happen in the entire universe.
Brahman (not to be confused with the deity Brahmā) is seen as a Cosmic Spirit. The personality behind Brahman is known as Parabrahman (The superior Brahman). Brahman may be viewed as Nirguna Brahman (without personal attributes) or Saguna Brahman (with attributes).
Enlightenment and Brahman :
While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both existence and non-existence, transcending and including time, causation and space, and thus can never be known in the same material sense as one traditionally ‘understands’ a given concept or object.
Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him the meaning of the colour red? Is any amount of thinking or reasoning on his part ever going to make him understand the sensation of the colour red? In a similar fashion the idea of Brahman cannot be explained or understood through material reasoning or any form of human communication. Brahman is like the colour red; those who can sense it cannot explain or argue with those who have never sensed it.
Brahman is considered the all pervading consciousness which is the basis of all the animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad Gita 14.27)
WHAT IS BRAHMAN?
Brahman is a necessary reality, eternal (i.e., beyond the purview of temporality), fully independent, non-contingent, and the source and ground of all things. Brahman is both immanently present in the realm of materiality, interpenetrating the whole of reality as the sustaining essence that gives it structure, meaning and existential being, yet Brahman is simultaneously the transcendent origin of all things (thus, panentheistic).
THE NATURE OF BRAHMAN :
As the primary causal substance of material reality (jagatkarana), Brahman does not arbitrarily will the coming into being of the non-Brahman metaphysical principles of matter and jivas (individuated consciousness), but rather they are manifest into being as a natural result of the overflowing of Brahman’s grandeur, beauty, bliss, and love. Brahman cannot but create abundant good in a similar manner to how Brahman cannot but exist. Both existence and overflowing abundance are as many necessary properties of Brahman as love and nurturing are necessary qualities of any virtuous and loving mother.
BRAHMAN IS THE SOURCE :
One can say that Brahman Itself (Him/Herself) constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no ex nihilo creation in Hinduism. Brahman does not create anything from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.
THE FINAL GOAL & THE FINAL CAUSE :
As the source of Dharma, the metaphysical ordering principles inherent in the design of the cosmos, Brahman can be viewed as the Formal Cause.
And as the final goal of all reality, Brahman is also the Final Cause. Being the ontological source of all reality, Brahman is the only substantial real that truly exists, all other metaphysical categories being either a) contingent transformations of Brahman, having their very being subsisting in attributive dependence upon Brahman, or else b) illusory in nature. These views about the nature of Brahman are in general keeping with the theological teachings of both the Advaita and the Vishishta-Advaita schools of Hinduism.
BRAHMAN IS THE ULTIMATE REALITY:
All reality has its source in Brahman. All reality has its grounding sustenance in Brahman. It is in Brahman that all reality has its ultimate repose. Hinduism, specifically, is consciously and exclusively aiming toward this reality termed Brahman.
