Sanatan_Dharma_is_Humanity.pptx

What is Sanatan Dharma
• In fact, our belief system does not have any name as it is not
found by a human being or it follows a single book. According
to Vedas which are the main source of the Sanatana Dharma
(Veda means science / knowledge / wisdom), the knowledge
of the Vedas was flown out the of the Lord Vishnu’s mouth to
the great sages and written by sage Vyasa at a later stage.
• Hinduism is regarded as Sanatana Dharma. Sanatana means no
beginning or the end, means it is eternal and the Dharma
means right behavior & social order or cosmic law & order or
simply natural law. So, it can be translated into ‘the natural &
eternal way to live”
No one can say where & when did Hinduism originated but
one thing is sure that it originated with & from Vedas. The
Vedas have guided our religious direction for ages and will
continue to do so for generations to come. And they will
forever remain the most comprehensive and universal of all
ancient Hindu scriptures.

• Some scholars have estimated Hinduism as 155 trillion years old, based
on how many Maha Yugas, Kritas, Kalpas it has been which are time
periods mentioned in Vedas.
• Sanatan 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 Hinduism. It is a
unified world which consists of many beliefs & paths.
• Sanatana Dharma recognizes that the greater portion of human
religious aspiration has always been unknown, undefined, and outside
of any institutionalized belief.
•
The universal flow of Dharma, regardless of what name you call it,
whether Dharma or some other name, has eternally existed. It has
been before any of the great teachers were born. It is not better than,
or alternative to, but is inclusive of all.
• Dharma is that out of which our earth and humanity itself emerged.
Dharma not only is, but always was, and always will be.
• To live in alignment with, and to know the true nature of that Sanatana
Dharma is one of the ways of describing the higher goal of life.

• Sanatana Dharma thereby gives reverence to individual spiritual
experience over any formal religious doctrine. Wherever the Universal
Truth is manifest, there is Sanatana Dharma, whether it is in a field of
religion, art or science, or in the life of a person or community.
Wherever the Universal Truth is not recognized, or is scaled down and
limited to a particular group, book or person, even if done so in the
name of God, there Sanatana Dharma ceases to function, whatever the
activity is called.
• Sanatana Dharma comprises of spiritual laws which govern the human
existence. Sanatana Dharma is to human life what natural laws are to
the physical phenomena. Just as the phenomena of gravitation existed
before it was discovered, the spiritual laws of life are eternal laws which
existed before they were discovered by the ancient rishis (sages) for the
present age during the Vedic period. Sanatana Dharma declares that
something cannot come out of nothing and, therefore, the universe
itself is the manifestation of the Divine being.
• Since Sanatana Dharma is referring to those ways of being which are in
concert with the Absolute, and are therefore unquestionable laws, this
term is not referring to something which is open to alteration. Just as
the laws of gravity, mathematics or logic are not open to sectarian
debate or relative opinion (gravity, for example, is an inherent law of
nature regardless of whether one believes in the law of gravity or not),
similarly the subtle laws of God transcend all partisan concerns.

What is Humanity?
the quality of being kind to people and animals by making sure
that they do not suffer more than is necessary; the quality of being
humane The judge was praised for his courage and humanity.
Logon aur jaanavaron ke priti dayaalu hone ka gun yah sunishchit
karke ki vo aavashyakata se adhik peedit na hon; maanaveey hone ka
gun nyaayaadheesh kee unake saahas aur maanavata ke lie
prashansa kee gaee.
(OXFORD DICTIONARY)

1. Samajh aur daya kee or manushy aur jaanavar.
2. Aisi maanavata ki bhaavana jo ekajut karti hai sabhi logon ko.
3. Gunavatta maanaveey (Humane) hona;
a. Dayaaluta (kindness)
b. Paropakaar (benevolence)
c. Sadbhaavana (goodwill)
4. Gunavatta karuna ya doosaron ke lie vichaar (log ya jaanavar)
5. daan (Charity)
6. Karuna aur soch-vichaar (vichaarasheel hona) logon, jaanavaron aur prakrti ke liye
7. Sahaanubhutipurn hona (being Sympathetic)
8. Paranubhutipurn par anubhuti purn (being Empathetic)
9. Sahanasheelata (tolerance)
10. Komalata (tenderness)
11. Lokopakaar ((philanthropy)
12. Paropakaar (benevolence)
13. Sahaanubhooti (fellow feeling)
14. Saumyata (benignity)
15. Bhai ka pyaar (brotherly love)
16. Dayaaluta (kindheartedness)

(Manusmrti 6.92)
धृत िः क्षमा दमोऽस्तेयं शौचतमन्द्रियतिग्रहिः ।
धीतविद्या सत्यमक्रोधो दशक
ं धमिलक्षणम् ॥ ९२ ॥
dhṛtiḥ kṣamā damo'steyaṃ śaucamindriyanigrahaḥ |
dhīrvidyā satyamakrodho daśakaṃ dharmalakṣaṇam || 92
||
(1) Steadiness (2) Forgiveness, (3) Self-control, (4) Abstention
from unrighteous appropriation, (5) Purity, (6) Control of the
Sense-organs, (7) Discrimination, (8) Knowledge, (9)
Truthfulness, and (10) Absence of anger,—these are the ten-
fold forms of duty.—(92)

Yajnavalkya or Yagyavalkya is a Hindu
Vedic sage
• Yajnavalkya or Yagyavalkya is a Hindu Vedic sage figuring in the
Brihadaranyaka Upanishad.
• Yajnavalkya proposes and debates metaphysical questions about the
nature of existence, consciousness and impermanence, and expounds
the epistemic doctrine of neti neti to discover the universal Self and
Ātman.
• The Yajnavalkya Smriti (Sanskrit: याज्ञवल्क्य स्मृति, IAST: Yājñavalkya Smṛti)
is one of the many Dharma-related texts of Hinduism composed in
Sanskrit. It is dated between the 3rd to 5th-century CE, and belongs to
the Dharmashastra tradition.
• yaagyavalky ya yaagyavalky brhadaaranyak
upanishad mein ek hindoo vaidik rshi hain.
• yaagyavalky astitva, chetna aur nashvarata
kei prakrti ke baare mein aadhyaatmik
prashnon ka prastaav aur bahas kiya hai, aur
saarvabhaumik aatm aur aatma ki khoj ke lie
neti neti ke gyaanashaastreey siddhaant ki
vyaakhya kiya hai.

Manu ne dharm kee das visheshataon ko soocheebaddh kiya
hai: dhrti: kshama daamostyam shauchamindriyaanigrahah.
Manu ne dharm ke das lakshan ginae hain:
1. dhrti (dhairy, patience),
2. Kshama/forgivenes (karta ka bhI bhala karana /also doing good to the
doer),
3. dam (hamesha sanyam ke saath dharm mein lipt hona / always indulging
in righteousness with restraint),
4. Asteya (cheejon aur adhikaaron kI chorI nahin karna),
5. Shauch/defecation (andar aur baahar ki pavitrata/purity within and
outside),
6. Indriyon par niyantran / sensory control (hamesha indriyon ko dharm par
lagaana),
7. Dhi (achchhe karmon se buddhi badhaana / increasing intellect with
good deeds),
8. Vidya (vaastavik gyaan lena/taking real knowledge),
9. Satya (hamesha saty vyavahaar karna /always behaving in truth) aur
10. Krodhit na hona (krodh ko chhodakar hamesha shaant rahana / always
remaining calm except anger).

Yajnavalkya ne nau (9) dharm ke lakshan ginae hain:
• Ahinsa (Non-violence),
• Satya (truth),
• Choree na karana (asthey / non-theft),
• Shauch (svachchhata /defecation-cleanliness),
• Indriy-niyantran (indriyon ko niyantrit karana /
sense-control-controlling the senses) ,
• Daan puny (charity),
• Sanyam (dam / restraint),
• Daya / mercy
• Shaanti / peace

The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues
of those endowed with a divine nature –
Bhagavad Gita: Chapter 16, Verse 1-3
• The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of
those endowed with a divine nature—fearlessness, purity of mind, steadfastness in
spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books,
austerity, and straightforwardness; non-violence, truthfulness, absence of anger,
renunciation, peacefulness, restraint from fault-finding, compassion toward all living
beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor,
forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.
• Parampurushottam BHAGWAN ne kaha - He Bharat vanshi ! Nirbhayata, man ki shuddhi,
aadhyatmik gyaan mein dridhata, daan, indriya nigrah, yagya anushthan, dharm
shastron ka swaaadhyay, tapasya, spashtvaadita, ahinsa, satyata, akrodh, tyaag,
shantivaadita, dusaron ka dosh na dekhna, sabhi praniyon ke prati karuna, lobh se
mukti, hridaya ki komalta, sheel, asthir na hona, tej, kshamasheelta, dhairya, pavitrata,
dusron ke prati shatruta na rakhna, ati pratishtha ya ati samman ki ichchha na rakhna -
ye sab divy swabhav ke logon ke daivi gun hain.

Hindu and Hindusthan in Sanskrit
Literature
• One of the propaganda from modern day
anglicized historian is that the term ‘Hindu’ is not
found in Sanskrit literature. This propaganda can
be dispelled by quoting from following Sanskrit
works:
1. Meru tantra (4th to 6th century A.D.), a Shaiva text
which describe ‘Hindu’: Oh my dear! One who
renounced ignorance and inferiority is called a Hindu.
2. The same idea is expressed in Shabda
Kalpadruma.

3. Brihaspati Agam says,
Starting from Himalaya up to Indu sarovar (Indian
Ocean) is this God-created country is called
Hindusthan.
Himalaya + Indu= Hindu
तहमालय से शुरू होकर इंदु सरोवर (तहंद महासागर)
क यह भगवाि तितमि देश तहन्दुस्थाि है।

How we can protect Humanity from inhumanity?
There are four ways to convince someone, “Saam, Daam, Danda, and
Bheda". Acharya Chanakya's formula is used all over the world. Why does it work
and is highly practical. This means:
• Saam: Advising, explaining,
• Daam: Buying an Opponent
• Danda: Punishing
• Bheda: Knowing the Secrets of The Opponent and Strategizing
तिसी से अपनी बाि मनवाने ि
े चार िरीि
े हैं, "साम, दाम, दंड, और भेद " ि
े रूप में िहा गया है
। आचायय चाणक्य ि
े इस सूत्र िा उपयोग दुतनयाभर में तिया जािा है। क्यों यह िाम िरिा है और
अत्यतिि व्यावहाररि है। इसिा मिलब है:
• साम: सलाह देना, समझाना,
• दाम: तवरोिी िो खरीद लेना
• दंड: दंतडि िरना
• भेद: तवरोिी ि
े रहस्य जानिर अपनी रणनीति बनाना

Gita Dhyanam
Om parthaya prathiboditham bhagawathaa narayanena swayam Vyasaena
grahithaam purana muninaa madhye mahabaratham | Advaithamrutha
varshineem bhagawtheem ashtadasaadhyayineem Ambaa thvaam
anusandadhaami bhagwad gite bhava-dweshineem ||1||
That which was taught to Arjuna by Lord Narayana himself, Which was written by
the epic sage Vyasa in the middle of Mahabaratha, Oh Mother goddess who
showers the nectar of advaitha called the Bhagawad Gita , Which has eighteen
chapters , I meditate on you mother who removes all past karma.
Wo jo svayan bhagavaan naaraayan dvaara arjun ko sikhaya gaya tha, jise
mahaakaavy rshi vyaas ne mahaabhaarat ke madhy mein likha tha, O maata devi
jo advait ke amrt ki varsha karte hain, jise bhagavad geeta kaha jaata hai, jismen
athaarah adhyaay hain, main aap par dhyaan deta hoon jo pichhale sabhi karmon
ko hata deta hai.

BG 17.2
The Supreme Divine Personality said: Every human being
is born with innate faith, which can be of three kinds—
sāttvic, rājasic, or tāmasic. Now hear about this from Me.
sarvochch divy vyaktitv ne kaha: pratyek manushy janmajaat aastha
ke saath paida hota hai, jo teen prakaar ka ho sakata hai - saatvik,
raajasik, ya taamasik. ab is baare mein mujh se sun.

BG 17.2 Explanation
Nobody can be without faith, for it is an inseparable aspect of the human personality. Those
who do not believe in the scriptures are also not bereft of faith. Their faith is reposed
elsewhere. It could be on the logical ability of their intellect, or the perceptions of their
senses, or the theories they have decided to believe in. For example, when people say, “I do
not believe in God because I cannot see him,” they do not have faith in God but they have
faith in their eyes. Hence, they assume that if their eyes cannot see something, it probably
does not exist. This is also a kind of faith. Others say, “I do not believe in the authenticity of
the ancient scriptures. Instead I accept the theories of modern science.” This is also a kind of
faith, for we have seen in the last few centuries how theories of science keep getting amended
and overthrown. It is possible that the present scientific theories we believe to be true may
also be proved incorrect in the future. Accepting them as truths is also a leap of faith. Prof.
Charles H. Townes, Nobel Prize winner in Physics, expressed this very nicely: “Science itself
requires faith. We don’t know if our logic is correct. I don’t know if you are there. You don’t
know if I am here. We may just be imagining all this. I have a faith that the world is what it
seems like, and thus I believe you are there. I can’t prove it from any fundamental point of
view… Yet I have to accept a certain framework in which to operate. The idea that ‘religion is
faith’ and ‘science is knowledge,’ I think, is quite wrong. We scientists believe in the existence
of the external world and the validity of our own logic. We feel quite comfortable about it.
Nevertheless these are acts of faith. We can’t prove them.” Whether one is a material
scientist, a social scientist, or a spiritual scientist, one cannot avoid the leap of faith required in
the acceptance of knowledge. Shree Krishna now explains the reason why different people
choose to place their faith in different places.

BG 17.3
The faith of all humans conforms to the nature of
their mind. All people possess faith, and whatever
the nature of their faith, that is verily what they
are.
Sabhi manushyon ka vishvaas unke man ki prakrti ke
anuroop hota hai. Sabhi logon mein aastha hoti hai,
aur unki aastha ka svaroop jo bhi ho, vaastav mein
vo vahee hain.

BG 17.3 Explanation
Those who develop deep faith in the overriding importance of God-
realization renounce their material life in search of him. Thus, Shree Krishna
states that the quality of our faith decides the direction of our life. In turn,
the quality of our faith is decided by the nature of our mind. And so, in
response to Arjun’s question, Shree Krishna begins expounding on the kinds
of faith that exist.
Jo log Ishvar-praapti ke atyadhik mahatv mein gaharee aastha vikasit karte
hain, vo uski talaash mein apne bhautik jeevan ko tyaag dete hain. is
prakaar, shree krshn kahte hain ki hamaare vishvaas ki gunavatta hamaare
jeevan kee disha tay karatee hai. badale mein, hamaare vishvaas kee
gunavatta hamaare man kee prakrti se tay hotee hai. aur isiliye, arjun ke
prashn ke uttar mein, shree krshn maujood vishvaas ke prakaaron par
vyaakhya karna shuroo karate hain.

BG 17. 2 - 3
One who does not hurt anyone with the mind and speech, sacrificed
his ego, does not condemn anyone, does not blame anyone, all
creatures without the idea that he or she's good or bad, doing all
good without selfishness, no attachment to any matter, who has
tenderness in his heart for the benefit of the world, who is ashamed
when anyone discusses his virtues, who does not have an enmity
attitude from any creature and is interested in the interest of all
beings.

How do I become a good human being
according to the Bhagavad Gita?
• Krsna in Bhagavad Gita does not tell you to become
a good or a bad human being. The core of Gita is
just the following:
• Do Karma but don’t think that the results will
always be as you expect. What you did in the past
can’t be changed and what might happen in the
future is not under your control.
• Don’t try to change the world based on ideals,
change yourself and the world will change around
you because the only person you can control is
yourself.

• Follow YOUR dharma (duties).
• Dharma doesn’t mean religion.
• Dharma is a set of principles you follow to live
this life. This will keep you true to yourself and
you will never have any regrets.
• Don’t worry about death, as the supreme lord
has already killed you (in the future). Everything
in this world will “die” someday.
• Nothing in this world belongs to you. Even you
belong to the supreme lord. So, don’t get too
much attached to anything.
Dharma doesn’t mean religion

• What was applicable in the past, may not be applicable now.
What is applicable now may not be applicable in the future.
• There is no law that is greater than the supreme lord. All
other laws are just mere machinations of a moral brain and
morality will keep changing. You are free to do anything in this
world, just keep in mind that others are as free as you are to
do anything they want.
• Happiness is not the goal of life. The goal of life is to live and
experience as much as you can and still aim to be one with
the lord.
• While showing Vishwaroopa, Krsna says “one who
understands me is the one who has true knowledge and he(or
she) is the closest to me”

The purpose of
life for
Sanatanis

It is to achieve four aims, called:
Purusharthas
1. Dharma
2. Kama
3. Artha
4. Moksha

These provide an opportunity for
Hindus to behave morally and ethically
and live a good life...all your life.
Hindus seek to end the cycle of
reincarnation or Samsara and act to
ensure good karma in this life and the
hereafter.

Dharma
The word ‘dharma’ means duty. In the Śrimad
Bhāgavatam, dharma is described as a ‘bull’ who
stands on four ‘legs’:
1. Austerity ( ‫سادگی‬ , tapasya)
2. Cleanliness,
3. Truthfulness, and
4. Kindness.
A.C.T.K

The four varnas were:
1. Shudras (Artisans and Workers)
2. Vaishyas (Farmers, Merchants and Business
people)
3. Kshatriyas (Warriors, Police and Administrators)
4. Brahmana (Priests, Teachers and Intellectuals)

The Four Legs of Dharma
Dharma has 4 legs in Satya yuga, 3 in Treta, 2
in Dwapara and just 1 leg in Kali yuga. How to
understand this?
Pair vibhinn gunon ka pratinidhitva karte hain jo
kisi bhi vyakti mein ho sakte hain.

Kaliyug ke praarambh mein dharm ke bail ko ek
pair par khada dekhakar arjun ke pota parikshit
shrimadbhaagavat mein kahate hain:

Glossary
Kama and karma are not the same thing:
Kama - refers to sensual pleasure or desire and
karma - refers to the law that every action has
an equal reaction either immediately or at some
point in the future.

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