Sanātana Dharma – An Exploratory Q&A

1. Why Discuss “Sanātana Dharma”? 

In recent years, the phrase “sanātana dharma” has seen an upsurge in usage compared to the equivalent term “Hinduism” – especially in social media. This blog post is an attempt to understand a bit more about the origins of the phrase “sanātana dharma”, and present a brief description of the core beliefs (i.e., philosophy of life) and core values (i.e., practice of life) associated with it. 

Quick Summary (tl;dr) – “sanātana dharma” is an eternal, inclusive, and experiential Indic tradition as documented in the Vedas. It teaches that the soul is divine, liberation from birth-death cycles is the goal, and universal brotherhood is the path to peace. Its fundamental core values are truthfulness, self-control, non-violence, and purity of body and mind. 

2. What does the Phrase “Sanātana Dharma” Mean? 

The noun “dharma” is derived from the root “dhr-” which means to support.  It is also elaborated as “dhārayati iti dharma”, meaning “that which upholds is dharma”.  Dharma is a core concept of Hindu philosophy and religion, but it does not appear to have a single-word synonym in Western languages.  The general understanding is that dharma refers to a set of laws or principles, or a framework of righteous conduct, that morally sustains the individual, the society and the universe.

The adjective “sanātana” means eternal, thus the phrase “sanātana dharma” is taken to mean a timeless moral order or an unchanging set of principles for living. This concept combines: (a) a belief system about the relationship between God and Man, and (b) recommended conduct (i.e., duties, values) based on one's spiritual identity as Self that is universal in nature. In contrast, varnāshrama dharma (svadharma) refers to duties performed according to one's material nature, conditioned on one’s situation in life, and are specific to the individual at that particular time. The Bhagavad Gita has a more detailed treatment of svadharma. 

3. What is the Historical Origin of “Sanātana Dharma”? 

The phrase “sanātana dharma” is increasingly being used in contemporary narratives as an alternative to the term “Hinduism”. The first usage of this phraseology to describe a spiritual, monotheistic religion and timeless way of life articulated via Vedic principles is attributed to Swami Dayananda Saraswati (Arya Samaj) in the late 19th century. Along with visionaries such as Swami Vivekananda (Ramakrishna Mission) and Raja Rammohan Ray (Brahmo Samaj), he sought to challenge the colonial-era orthodoxy about Hinduism being a ritualistic, polytheistic religion. These spiritual masters and their organizations have made significant contributions towards re-branding Hinduism as “sanātana dharma” based on a set of unchanging/timeless core values and core beliefs. Other proponents of such a spiritual versus ritualistic focus include Sri Aurobindo (Aurobindo Ashram), Paramahamsa Yogananda (Self-Realization Fellowship), Swami Chinmayananda (Chinmaya Mission), and Swami Sivananda (Divine Life Society). 

A precise trackdown of the phrase “sanātana dharma” in ancient Indian texts is somewhat elusive. The related phrase “dharmani sanatā” or eternal duties occurs in the Rigveda, (4000-2000 BCE), although these duties are not explicitly specified: 

        athā dharmāṇi sanatā na dūduṣat  || 3.3.1 ||

    Therefore, let no one violate eternal duties.

In the Atharva Veda (~1000 BCE), the word “sanātana” is used to describe Eternal Brahman (Supreme Being) in the context of the benefits of worshipping and meditating upon the Divine: 

       devam uttarāvantam upāsātai sanātanam || 10.8.22 ||

    to worship and meditate on the Eternal Divinity.

The Manusmriti (1st-3rd century CE) does mention “dharma sanātana”, albeit in a restricted sense:

        satyaṃ brūyāt priyaṃ brūyānna brūyāt satyamapriyam |

        priyaṃ ca nānṛtaṃ brūyādeṣa dharmaḥ sanātanaḥ || 4.13||

    He shall say what is true; and he shall say what is agreeable; he shall not say what is true, but disagreeable; nor shall he say what is agreeable, but untrue; this is the eternal law.

This is a fairly limited definition, as it focuses on a single virtue (truth). However, multiple other sources from ancient Hindu scriptures have laid out a broader set of recommended virtues (or values) that constitute righteous conduct (dhārmika vyavahāra). These do not explicitly mention “sanātana dharma” – rather, the emphasis is on defining attributes related to the practice of dharma that can stand the test of time (ergo, eternal or sanātana). These sources are: 

    • Gautama Dharmasutra (600-200 BCE) – eight virtues of Self (1.8.23) 

    • Kautilya Arthashastra (2nd century BCE – 1st century CE) – six required virtues (1.3.13) 

    • Manusmriti (1st-3rd century CE) – ten desirable characteristics (6.92) 

    • Yoga Sashtra of Patanjali (2nd century CE) - ten rules of moral conduct (2.30-32) 

    • Yagnavalkya Smriti (3rd-5th century CE) – nine qualities similar to those in Manusmriti (1.122) 

The Arthashastra citation – and its consistency with the other above-mentioned sources – reinforces the importance of dhārmika vyavahāra in ancient Indian life, even in the context of establishing and enforcing the rule of law for common good as laid out by Kautilya. 

Additional clarity on this topic can be found in The Bhagavatam (800-1200 CE), beginning with the query of King Yudhisthira about “dharma sanātana”: 

       śrotum icchāmi nṛṇāṁ dharmaṁ sanātanam || 7.11.2 ||

    I wish to hear the duties that are common and eternal for human society.

In the verses that follow (7.11.8-12), Sage Narada proceeds to elaborate on the thirty timeless attributes that can be regarded as the pinnacle of human qualities. 

On a related note, The Bhagavad Gita (16.11-13) lays out twenty-six “divine qualities” (daivi sampadam) as virtues of those endowed with a divine nature. These are essentially equivalent to the set of timeless core values identified as “sanātana dharma” in The Bhagavatam. 

A comparison of these core values – which highlights their commonality – is presented below in Section 5. These go hand-in-hand with a set of core beliefs as explained next.

4. What are the Core Beliefs of Sanātana Dharma?

This summary is based on the 1893 speech by Swami Vivekananda to the World Parliament of Religions in Chicago.  In this speech, the fundamental beliefs associated with Hinduism or sanātana dharma or the “eternal religion” were cogently presented for the first time to a Western audience as a living, experiential way of life rooted in the Vedas.

a)      Eternal Bases

Sanātana Dharma was not founded by any one person or at any single moment. It is a body of spiritual knowledge revealed to countless rishis over millennia, transmitted orally across generations in the “shruti” tradition, and later documented in the Vedas. It is a “science of the soul,” exploring life’s deepest questions — our purpose as humans, the nature of the soul, its relationship with the Divine, and what lies beyond death.
        nityatvaṃ vedānāṃ ghaṭate vācakatvam siddham || Taittiriya Upanishad 2.298 ||
    The eternality of the Vedas is truly justifiable, and revelation (of dharma etc.) is established (if the mantras are viewed as mental states pervaded by the True Consciousness).

b)   Divine Nature of the Soul
Within each individual resides the Atman (soul) which is divine in nature but bound by ignorance and material attachment.  The Atman has no beginning or end, and no birth or death.  It moves from body to body until it is liberated from the cycle of birth and death via realization of the divinity within each individual and is joined with Brahman (Supreme Consciousness)          

        vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi |
        tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dehī || Bhagavad Gita 2.22 ||
    As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

c) Universal Brotherhood
All religions and religious sects are valid paths to the same ultimate truth. Claiming exclusive access to God creates conflict. Sanātana Dharma emphasizes universal brotherhood — recognizing the One behind all diversity — and encourages respect for every faith as essential for peace and harmony.
        ekam sat viprāḥ bahudhā vadanti || Rig Veda 1.164.46 ||
    Sages may call Him by different names, but there is only one Absolute Truth (Brahman).

d) Finding Divinity Within
We are children of the Divine, sparks of an infinite spiritual fire. Our true nature is goodness and perfection – not impurity and imperfection. Real spiritual search means looking for God within ourselves, not outside.
        shrinwantu vishwe amritasya putrāḥ || Shvetashvatara Upanishad 2.5 ||
    Hear ye, all you children of immortality in this world.

e) A Way of Life

Sanātana Dharma is more than rituals or scripture. It is a lived philosophy that transcends religious boundaries and is centered on compassion, detachment, self‑realization, and reverence for all life. It encourages learning whatever is good from any source and integrating it into one’s life.

        tasmād asaktaḥ satataṁ kāryaṁ karma samāchara |
        asakto hyācharan karma paramāpnoti pūruṣhaḥ || Bhagavad Gita 3.19 ||
    Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

5.      What are the Core Values of Sanātana Dharma?

Let us now turn to the “eternal duties” or core values that accompany the core beliefs outlined above (much like The Ten Commandments in Christianity).  A comparison of the virtues recommended in The Bhagavad Gita, The Bhagavatam and by authorities such as Gautama, Kautilya, Manu, Patanjali, and Yagnavalkya is presented below.  It indicates a broad consensus about the core values associated with the practice of Hinduism. 

VIRTUES	Bhagavad Gita	Bhagavatam	Gautama	Kautilya	Manu	Patanjali	Yagnavalkya
dayā (compassion)	þ	þ	þ				þ
kṣānti (tolerance) kshamā (forgiveness)	þ		þ	þ	þ
anasūyā (devoid of ill-will)			þ	þ
śauca (purity)	þ	þ	þ	þ	þ	þ	þ
anāyāsa (avoiding pain)			þ
maṅgala (auspiciousness)			þ
akārpaṇya (no self-pity)			þ
aspr̥hā (non-covetousness) asteya (non-theft)	þ		þ		þ	þ	þ
dhrti (fortitude)	þ				þ
dama (self-control) indriya nigraha (control over worldly senses) brahmacharya (celibacy)	þ	þ þ			þ þ	þ	þ þ
dhi (intellectual power) vidya (knowledge of Self) jnāna (knowledge)	þ				þ þ
satya (truthfulness)	þ	þ		þ	þ	þ	þ
akrodha (absence of anger)	þ				þ
ahimsā (non-injury to others)	þ	þ		þ		þ	þ
aparighara (no selfish accumultion of resources)						þ
santosha (contentment)		þ				þ
tapas (austerity)	þ	þ				þ
swādhyāya (self-study)	þ	þ				þ
ishwara-pranidhāna (self surrender)						þ
dāna (giving alms)	þ						þ
shanti (peace)	þ						þ
ānṛśaṃsya (humaneness)				þ
tyāga (selflessness)	þ	þ
ārjava (straightforwardness)	þ	þ
titikshā (endurance)		þ
shama (control of mind)		þ

Note – several other virtues listed in the Bhagavad Gita and the Bhagavatam are omitted here,
as they address service to God – which is not included in the other lists

Based on this comparative assessment, we can identify a common set of foundational and eternal core values recommended by multiple sources that form the basis for dharmic “practice of life”:

satyam (truthfulness);  ahimsā (non-injury);  dama (self‑control)

śauca (purity);  dayā (compassion);  kṣānti (tolerance)

swādhyāya (self study);  tapas (austerity);  āsteya (non-theft)

In conclusion, sanātana dharma reflects a spiritual (rather than ritualisic) foundation and way of life that is timeless in nature.  It recognizes the innate divine nature of Man and its relationship with God, and admits multiple pathways to Divinity.  Associated with these beliefs is a recommended set of core values that supports an eternal moral order based on righteous conduct.             

END NOTE

Sincere thanks to several individuals who commented on an earlier draft and thus helped improve the clarity of this blog post.  However, all opinions, omissions and commissions are entirely mine.  To all those who have endured this post till the very end, your interest is much appreciated!

KEY RESOURCES

1.       https://rediscoveringindia.com/chicago-1893 (Hinduism Explained in Vivekananda’s Own Words)

2.      https://dharmawiki.org/index.php/Sanatana_Dharma_(%E0%A4%B8%E0%A4%A8%E0%A4%BE%E0%A4%A4%E0%A4%A8%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83) (Sanatana Dharma)

3.       https://en.wikipedia.org/wiki/San%C4%81tana_Dharma (Sanatana Dharma)

4.       Multiple sources for original sanskrit shlokas and their meaning that can be tracked through the verse numbers mentioned herein.