Sanatana Dharma is a way of life. It does not endorse any particular Dharma or a Deity nor does it speak about ritualistic worship. It is a system which has no founder or a philosopher, but its logic and reasoning is based on Vedas which are timeless Truth without any author.
Over the ages there had been many Acharyas who expounded on that timeless Truth in their own way and made it available for us. Though some categorise themselves as the followers of a particular Acharya, none can be proclimed as the founder of the Sanatana Dharma.
The ultimate aim of this system is to achieve Atma Jnana (Self
Realisation). The individual will try to seek the Truth, know about it and then merge with it, to become THAT.
For a Sanatani, Virat Purusha (Absolute Being) is the Niyamaka
(Controller) of this Jagat (Universe) who is beyond the plane of physical existence (Transcendent), yet within (Immanent). To him Vedas are scriptural authority and those scriptures direct him to Tapah
(Austerity), Soucha (Cleanliness), Daya (Compassion) and Satya
(Truthfulness).
Outer and inner self control of Jananendriya (Sense Organs) and Karmendriya (Motor Organs) along with Manah (Mind) and Buddhi (Intellect) is Tapah.
The hygiene of Deha (Body) along with the clarity in Antahkarana (Conscience) is to achieve Soucha.
Love and showing compassion to all life forms as they too are the manifestation of that Virat Purusha is Daya, it starts with Ahimsa (Non-violence).
Sticking to a word is a must; Satya is a Vrata (Vow) which pass through the twin gateways of being necessary and kind.
Sanatani acknowledges his existence as a part of Karma (Cause and Effect) so he also agrees in Punarjanma (Rebirth.
Karma is action which starts with a Ashaya (Intent) and ending with
the physical manifestation in word or deed. Hence we are the creators of our own destiny, “as we sow, so shall we reap”.
Reincarnation is the natural process of birth, death and rebirth. At death we drop our mortal coils and continue evolving in the inner worlds with subtle body, until we again enter the womb of another mother. We are not the body in which we live, but the subtle body which inhabits many bodies in its evolutionary journey through the
cycle of life and death.
The Virat Purusha is referred to in Vedas as Brahman (a few confuse this Brahman to brahmana, who is the knower of Brahman or to Chatur Mukha Brahma, the creator who sprang out of the Virat Purusha).
ThisVirat Purusha is Sarvocha (Supreme), Sanatana (Eternal), Sarvavyapta (Omnipresent), Sarvashakta (Omniscient) Sarvajna (Omnipotent). He is
beyond the concepts of Kala (Time), Pari (Space) and Hetu (Cause). His attributes are Sat (Existence), Chit (Consciousness) and Ananda
(Bliss) and His manifestation is perceived in the sound “OM”.
Om represents the primordial and powerful sound symbol of Virat Purusha. It is that sound which has all other sounds in it along with all words, all languages and all mantras. It consists of 3 syllables AUM. As we open our mouth we will be pronouncing “A”, when our mouth
is partially closed it is “U”, and totally closed when pronouncing
“M”. So the 3 syllables AUM cover the whole spectrum of sound.
OM is a vast as well as subtle subject. If the Virat Purusha is the manifested form OM the energy of all energies is the unmanifested.
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