Veda – The Fundamental Basis of Sanātana Dharma

 

• Veda – The Fundamental Basis of Sanātana Dharma •

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— Bhavesh Merja

Īshvara (God) is a conscious power. Conscious means one who possesses knowledge. The knowledge that Īshvara has is not something He gained at a particular time—it is His natural and eternal quality. Just as Īshvara is anādi (beginningless) and nitya (eternal), His knowledge is also beginningless and eternal.

In contrast, we human beings (jīva-s) are by nature limited in knowledge (alpajña). The knowledge we gain through our senses is called naimittika jñāna (conditional or acquired knowledge). It constantly changes, increases and decreases. No matter how great a human may be, their knowledge will always have a limit. They may be all-knowing in some fields, but they can never be sarvajña (omniscient) like Īshvara.

But the knowledge of Īshvara is always true, complete, and free of error. That is why Maharshi Patañjali writes in the Yoga Darśana:

"Tatra niratiśayaṁ sarvajña-bījam"

(Yoga Sūtra, 1.25)

Meaning: In Īshvara lies the seed of unsurpassable omniscience.

There is no absence of Īshvara at any time. He is an eternal reality (sanātana sattā), existing in all three times—past, present, and future. Īshvara possesses infinite attributes, actions, and nature. Just as each day and night feels new, spiritual seekers (brahma-jijñāsu) continually experience new dimensions of the eternal qualities of Īshvara. Their understanding of Him keeps expanding. Hence, Īshvara is called sanātana.

In the same way, the dharma (eternal law) that never changes, and always remains the same, is called Sanātana Dharma.

Vaidika Dharma is the true Sanātana Dharma because its truths are universal and eternal, revealed in the four Mantra Saṁhitā-s: Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. This is pure Sanātana Vaidika Dharma.

In the Vedic tradition, these four Veda-s are considered Īshvara’s revealed knowledge (śruti). Maharshi Manu clearly declares in the Manusmṛti:

"Pitṛ-deva-manuṣyāṇāṁ vedacakṣuḥ sanātanam"

(Manusmṛti 12.94)

Meaning: The Veda is the eternal eye (guidance) of ancestors, gods, and humans.

So the dharma taught in the Veda is Sanātana Dharma. He also states:

"Dharmaṁ jijñāsamānānāṁ pramāṇaṁ paramaṁ śrutiḥ"

(Manusmṛti 2.13)

Meaning: For those who seek to know dharma, the highest authority is the Veda (śruti), the final word.

The Veda itself declares:

"Devasya paśya kāvyaṁ na mamāra na jīryati"

(Atharvaveda, 10.8.32)

Meaning: Behold the divine wisdom (of the Vedas); it neither dies nor decays—it is eternal.

Thus, the truths revealed by Īshvara in the Veda are eternal. Anything that goes against these truths cannot be eternal.

While all Hindus claim to respect the Vedas, it is estimated that only a handful actually study the Vedas with meaning. Most religious people have never even seen all four Veda-s in their life. They give more importance to the books of their own sects or traditions, often limiting themselves entirely to them.

They are mostly unfamiliar with ancient Vedic texts written by the ṛṣi-s (sages), such as the Upaveda-s, Vedāṅga-s, Upāṅga-s (the six Darśanas), Brāhmaṇa grantha-s, Manusmṛti, Upaniṣad-s, Vālmīki Rāmāyaṇa, and Mahābhārata–Bhagavad Gītā, etc. Even the ācārya-s and gurus of various sects show little interest in the study of the Vedas—because the person they consider as their "Bhagavān" or iṣṭa-devatā is not mentioned anywhere in the Vedas or classical Vedic texts—not even as worthy of worship.

In contrast, the Vedas and Vedic scriptures present a pure monotheism (śuddha ekeśvaravāda): devotion, prayer, and meditation directed toward one all-pervading, formless, infinite, omnipotent, omniscient, eternal, unborn, deathless Supreme Being—the karma-phala-dātā (giver of the fruits of actions), the creator of the universe.

The main name of this Supreme Being is "Oṁ".

"Tasya vācakaḥ praṇavaḥ"

(Yoga Sūtra 1.27)

Meaning: The expressible name of Īshvara is Praṇava, that is, Oṁ.

Learned sages describe this one God using various meaningful names based on His attributes, actions, and nature:

"Ekaṁ sad viprā bahudhā vadanti"

(Ṛgveda 1.164.46)

Meaning: God is one; sages describe Him using many names.

Thus, the Vedas and Vedic scriptures urge us to worship this Sat–Cit–Ānanda-svarūpa Paramātmā (Supreme Soul of truth, consciousness, and bliss), who never takes birth or dies, and who always delivers just fruits to all beings based on their actions.

Maharshi Patañjali, in his Yoga Darśana, has described the path of Aṣṭāṅga Yoga (eightfold yoga) to attain this Supreme Being through samādhi.

As explained earlier, that which is eternal yet ever fresh is called Sanātana. Therefore, Vaidika Dharma is Sanātana Dharma.

Unfortunately, sectarianism has greatly harmed the true Sanātana Vaidika Dharma, knowingly or unknowingly. Today, many new sects are emerging that have no connection to the ancient Vedic knowledge tradition. They consider only their own founder as supreme, and under the name of religion and spirituality, they mislead innocent people and exploit them in various ways.

So many sects, paths, and doctrines now exist that it’s hard to even count them. As a result, we can no longer clearly define what makes Sanātana Dharma unique. If we truly want unity, we must recognize the supremacy of the Vedas.

We need to verify the truths of the Vedas through reason and evidence, and clearly distinguish truth from untruth.

Now think about this: when different groups have different scriptures, different deities, different worship styles, different temples and monasteries, different symbols like tilaka and rosaries, different paths, different founders, different ashrams and celebrations, and different fasting traditions—how can there be real unity among them?

Slogans like "Unity in diversity" sound good, but if there really is unity, why do all these differences and contradictions exist? And if there is unity, shouldn't we also see clear signs or marks of that unity?

But do we?

Therefore, we must rise above this maze of sects and paths, and accept the true Sanātana Vaidika Dharma as the only universal religion. In this lies not only the welfare of Hindu society but also the well-being of the entire world.

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