Dharma & Sanatan Dharma – is there a difference?

Namaste, everyone. Thank you. Before beginning, I would like to recite some auspicious invocations, offering respects to my spiritual teachers, to our lineage, and to the Supreme Soul.

aum ajnana timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri gurave namah

bhaja sri krishna caitanya prabhu nityananda
sri advaita gadadhara srivasadi gaura bhakta vrnda

he krishna karuna sindhu dina bandhu jagat pate
gopesa gopika kanta radha kanta namo ‘stu te

aum namo bhagavate vasudevaya

Haribol.

So the topic for tonight — Dharma and Sanatana Dharma — is there a difference? Well, before we get started, yes, there is a difference, and that’s what I’m hoping we can explore.

When we look at the Sanskrit dictionary definition of dharma, we have the following descriptions: “Customary religious observance, prescribed conduct, duty, religion, and good works.” These are the definitions of dharma.

When we use the term sanatana dharma, nowadays people understand it to be a traditional spiritual culture which is now called Hinduism. Others may understand it as an eternal moral and cosmic order, and another definition that’s given is timeless spiritual principles. I will offer perhaps a little bit deeper understanding of this term.

First we start with the word dharma, a deeper understanding. A deeper understanding of this word dharma: it means an intrinsic characteristic that makes something what it is (these are classic definitions) or that which cannot be removed without changing that thing, or that which is constantly existing in a particular object.

So some examples that they give in this regard, this deeper understanding of dharma, that thing which cannot be removed from something: example would be the dharma of fire is heat and light. If I took away heat and I removed light, it would no longer be fire. I could say the dharma of sugar is sweetness. If you had some white crystals and you had removed sweetness and you try to crunch on it, it’s like what — sand? You wouldn’t know what it is. It would be a weird experience. And similarly, the dharma — meaning the deeper nature — of water is that it is liquid. So these things cannot be removed.

The word sanatana means that which is eternal or perpetual or permanent, everlasting and primeval. These are the definitions of this term sanatan.

So I wanted to read something from one of my spiritual masters, Śrīla Bhaktivedanta Swami Prabhupada, but before that, I just wanted to mention where we’re going with things.

Sanatana dharma is not like any other religion, religious process, in that it deals with the eternal nature of the living being, the eternal nature of the soul, or the atma.

So, Srila Bhaktivedanta Swami Prabhupada has stated:

“The English word “religion” is a little different from sanatana-dharma. Religion conveys the idea of faith, and a faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. [And] similarly, the eternal function of [the living entity], the eternal living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living entity. Sanatana-dharma does not refer to any sectarian process or religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharma refers, as stated previously, to the eternal occupation of the living entity. Ramanujacharya has explained the word sanatana as “that which has neither beginning nor end,” so when we speak of sanatana-dharma, we must take it for granted on the authority of Sri Ramanujacharya that it has neither beginning nor end.”

So, this being the case, we are actually confronted with a little bit of a dilemma. In the Bhagavad-gita, in the 18th chapter, the 66th sloka or verse, in speaking to the great warrior prince Arjuna, Lord Shri Krishna states:

“sarva-dharman parityajya mam ekam saranam vraja.”

This verse, the translation, is:

“Abandon all varieties of religion [or dharma] and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” [Bhagavad-gita 18:66]

So then this becomes like, okay, we are asked here to actually renounce, to give up all dharma. And it’s sort of like, whoops, isn’t this a problem? Aren’t we instructed to live a life guided by dharma, steeped in dharma? Isn’t that what we’re meant to be doing? And yet here we have this extraordinary instruction that all dharma should be abandoned and one should simply surrender unto Krishna.

Actually, the word saranam also can mean, apart from surrender, to completely take shelter, to completely give one’s heart and mind, their whole being.

So we have to ask the question: if we are being requested to give up, to abandon all forms of dharma, does this also mean giving up sanatana dharma? Is this a little bit — wow — what do we do? This poses quite the problem unless one is properly guided and can actually understand what is the direction.

Dharma, as is spoken here, references all of the varieties of duty, of religious or spiritual practice, which Krishna had previously mentioned to Arjuna.

You know, the Bhagavad-gita begins with this massive dilemma for Arjuna. He is confronted with a huge, huge war that is about to take place, where literally millions of people will die. And facing each other, we also have relatives, we have friends, we have spiritual teachers facing off against those they have taught. It is this most extraordinary situation.

And seeing it, Arjuna completely breaks down. He is not a coward. He is a powerful hero, a powerful warrior. He has not known fear. But yet in this situation, he is so troubled, he describes that he is shaking. He cannot even hold his bow. It slips from his hands. And one can understand he would also be weeping.

And he said that he is faced with the most extraordinary challenge. And he thought, I am not going to do this. I will not do this. It is better that I go to the mountains, I take sannyasa, and just retire from this world. And Lord Krishna said to him, “While you are speaking words like a wise man, you are actually a fool.”

And that seems like, wow, that’s a little bit harsh. Why would He be speaking like this?

The very first instruction that Krishna gives — because Arjuna said, “I am a soul surrendered unto you, and I am your disciple. Instruct me, what is my duty? What should I be doing now?” — the very first instruction that Krishna gives is to teach Arjuna what is the atma, what is the self.

All of these bodies that you are viewing are material coverings. Housed within each body, there is an eternal spiritual being that cannot die, that never dies, has never had a beginning, will not have an end, cannot be cut by weapons, cannot be burned by fire, withered by the wind.

He went on and on with so many examples to establish this foundational truth: that you — you — are an eternal spiritual being. You are temporarily residing within this body. But foolishly, you have adopted the identity of the body, saying, I am a male, I am female, I am of this ethnic extraction, I am tall, short, thin, fat, whatever. I have this kind of complexion, I look like that, so many descriptions that have nothing to do with the atma, that have nothing to do with the self. And we are completely absorbed in these temporary identities.

When the time comes that we must leave, all of this will be left behind. And yet we have spent our entire life absorbed in these temporary identities, seeking to find happiness, shelter, fulfillment, love, everything, through the agency of the body.

I question, “Am I lovable? Am I attractive? Will anybody want me? Will anybody love me?” all just based upon how the body looks. And the body is not you.

And so Arjuna was given this information as being foundational to a true spiritual understanding.

In the Bhagavad-gita, Krishna covers so many different forms of spiritual practice. He covers so many forms of duty and responsibility. He describes so many varieties of dharma. If one is following the Vedic dharma, then they will be following what is called the vanashrama dharma.

Since time immemorial, people’s personal life and their social life was divided into four categories. In terms of work, you had the brahmins, kshatriya, vaishya, shudra. Then in terms of one’s personal life, they observed brahmacharya, grihastha, vanaparastha, and sannyasa: to be a student, to move into household life, to eventually retire, and for those who have the inclination, to become a renunciate, to entirely renounce the world.

Each one of these orders has a specific dharma. It has a specific duty that one should follow in order to correctly apply themself. But you will find that in conventional practice, much of the dharma that people adopt is uplifting, but it is not eternal.

So for example, one of the things that was suggested for those that had the inclination, they might desire to reside in some heavenly place after this life. They called this svarga. And there were prescribed activities that one could or should engage in in order to become elevated to this higher status. And these practices were also called dharma.

And so you had two categories of practice. If one simply wanted to live a pious and righteous life and experience some happiness in this world, then you should adopt certain type of practice. If you wanted to seek liberation from this world, then you can adopt other types of practice or dharma. But in both of these cases, dharma is connected to this world or liberation from this world.

But if we ask the question — you know, you have fundamentally two categories of final destination. You have those who want to merge into the Brahman, the Brahmajyoti, this great vast ocean of impersonal energy, spiritual energy. Or you have those who are focused upon the personal feature of Godhead, Bhagavan, and they seek to attain Vaikuntha.

Whether you are interested in this goal or in this goal, we would have to ask: in the Brahmajyoti or in Vaikuntha, are there any sudras? Are there any ritualistic brahmins? Are there brahmacharis? Are there sannyasis? And the answer is no. Those identities were part of a process. The dharma associated with following varnashram dharma was for the purpose of full spiritual liberation.

And then the question is, so what actually is spiritual liberation?

But in either of those environments — the Vaikuntha or the Brahmajyoti — you do not find members of the varnashram dharma. Correct or not? If I’m wrong, please, it’s okay, you can tell me. But it is not the case.

And so that raises the question: is this dharma, this varnashram dharma, is it the same as sanatana dharma? Or are these types of dharma or duty and spiritual practice leading one to their sanatana dharma?

And that is the proposal that I am offering: that this is actually what dharma is for. Dharma is to lead someone to the experience and realization of sanatana dharma, the eternal nature of the soul.

When we speak of actual self-realization, which is what most dharmic tradition is guiding people towards — but what is self-realization? Our understanding is that to fully appreciate what is self-realization, I must ask the question in relation to who am I: what is my essence, what is my position, and what is my natural function?

My essence is that I am Brahman. Aham brahmasmi. I am Brahman.

But I will put it to you that that is not all that there is to understand or appreciate. Because if I only appreciate that, I may mistakenly think that there is absolutely no distinction between the atma and the Paramatma.

But all of the Vedic conclusions show that there is a distinction, a difference. In the Upanishads, we see repeatedly this verse:

nityo nityanam, cetana cetananam

—that amongst all eternal conscious beings, there is One that is actually unique and different.

This is also established by Patanjali in the Yoga Sutras. It is found throughout the Vedas. There is some distinction.

The question of my position as part of a realization: what is my relationship with all other living beings? What is my relationship or connection with this world? If there is some higher, transcendental reality, if there is truly God or some ultimate spiritual being or reality, what is my connection and relationship with Him?

When I question what is my essence — that I am simply spiritual — it doesn’t address that. It only tells me I am spiritual. And I may erroneously come to think that I am equal to God, that I am equal to the Paramatma, that there is no distinction.

There are philosophies that promote that idea. We’re not going to get into talking about it very much, but I can assure you that there are sufficient Vedic evidence to establish that, yes, there is some great distinction.

I am described in the Vedas as the amsa. Amsa means like a particle, a small particle, just as sparks come from the fire, or I can take one drop of water from the ocean, and that will have the same quality as the ocean. But yet, there is a big difference between a drop and the ocean. There is a big difference between a little spark and a blazing fire.

So this difference is one of quantitative difference. Qualitatively, we are one with God, but quantitatively, there is a difference. We are described as the abhinnamsa. We are the separated particles of the Supreme.

Now, when I consider my position, I am equal to all other living beings. There is no question of higher or lower. We are all equal as brothers or sisters, spiritual brothers or sisters.

In relation to the Supreme Being, I am subservient.

The third question, so that I may know what is full — I may experience full self-realization — is: what is my natural function?

If I take the living being and I remove the outer covering, the gross physical body, the stula sarira, and I remove the subtle body, the linga sarira, and we have the pure spiritual being, what is the natural expression? What is the natural activity of the living being?

That is the sanatana dharma. Sanatana dharma deals with the eternal nature of the soul.

We all have a common nature. There are varieties of expression of that nature, but the nature is common. That nature — what drives us — there are things that drive us as living beings. We all seek happiness. Do you know anyone that is not seeking happiness? Anybody really want to be on a bummer?

No. We seek happiness. Why? What’s wrong with being on a bummer? Why do we need to be happy? We need to be happy because it is part of our eternal nature to exist in a state of ananda, of great spiritual blissfulness.

I fear death. If I come near a dead body, even if it is my father or my mother, when I am close, the feeling is not good. There is something pushing me back, right or not? Why do we fear? For a simple reason: we fear because by nature we are eternal.

The atma, the living being, is eternal. There is no end. You do not die. You cannot die. You are eternal. But when the living being leaves the body, the body dies. But the living being never dies.

But because I have spent my entire life absorbed in the false idea that the body is the self, when I see the body dead, it freaks me out. I get really disturbed. If it is somebody I am close to, I will even become devastated. I am deeply affected because by nature I am eternal.

There is another characteristic. This characteristic is the need — not just the desire or the want — the need to love and to be loved. This pulls at everyone. It is not coming from the mind or from the body. This is actually a spiritual desire. But because we falsely think we are this body, we seek to fulfill the need for love through material personalities.

When someone loves, they will automatically want to serve, with eagerness. They want to do something to please those that they love, right or not? But even if you don’t know someone, to render some service is natural for us.

What are the examples? If some child — you go out there and then there’s some child and they’re crying because they’ve lost their parents — what do you do? “Stupid child” [Motioning go away] No. You feel pity and you want to help and you ask, “Where…you’re looking for your mommy? Where did you last see your mommy?” You try to help the situation.

If you are walking to the car, and there is an old man or old woman crossing the parking lot and they trip and fall down, like hard on the ground — what do you do? Do you just walk past? You feel an urge, a need to help. This is to render service.

And when we show kindness to someone, don’t we feel good? Isn’t it that when you render some service, some compassion, some kindness to others, you have this very nice feeling that’s actually very powerful.

Some people become so deeply affected by it, they dedicate their life to helping others. You know this Mother Teresa. She lived in Calcutta. They would go out every day looking for lepers, people that are just living in the street, lying in the gutter, dying. And she would get help from the other nuns and they would pick them up and carry them back to their place, bathe them. I mean, a lot of us would have a hard time doing that.

But there is a taste attached to rendering such service. If we could serve more, our life would actually be much happier and better. This is — we feel the joy or the happiness or this deep sense of, I don’t know, it’s like a warmth that was good. It was a good feeling to show kindness.

It is because this is — we are aligning with what is the actual nature of the soul itself, the atma. By nature, we want to render service. We are most happy when we are doing it. We desire love.

To render service because of love is actually the natural function of the atma, the spirit-soul. It is this activity that is truly sanatana dharma. And this is quite an extraordinary idea.

We understand from the great authorities, Srila Vyasadeva, Narada Muni, so many of the great rishis, have told us that bhakti, which is the rendering of eternal loving service to the actual Lord of our heart, is the natural function of the living being.

And all other forms of dharma, they are assigned to people in different stages of life, according to the body, according to the social status, according to many things. And it is for the purpose of guiding a person gradually, step by step, to the process of self-realization.

Self-realization cannot take place separate from God-realization. These two things will go hand in hand.

There is one famous quote from a wonderful shastra, bhakti shastra, it is called the Caitanya Caritamrita, where it is stated that:

Pure love [or prema, Krishna prema]… is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens. – Śrī Caitanya-caritāmṛta, Madhya-līlā 22.107

This means that this condition that is called prema is not something that is learned, nor is it simply an emotion. It is part of the natural expression of the atma in the highest state of God-realization and of self-realization.

He also states in another part of this Caitanya Caritamrita that:

” By chanting the holy name of the Lord, one dissolves his entanglement in material activities. [And] after this, one becomes very attracted to Krishna, and thus the dormant love for Krishna is awakened. – Śrī Caitanya-caritāmṛta, Madhya-līlā 15.109

So this is my proposal, my proposition to you is that it is this highest and final stage of self-realization where one experiences the natural expression of the atma itself in a mood of love and of service to our eternal and Supreme Friend that is the actual definition of sanatana dharma.

And it is for this reason that Lord Sri Krishna had stated in the 55th sloka, the 18th chapter, “sarva-dharman parityajya,” “Just abandon all varieties of dharma and surrender unto Me.”

But this is not an activity that is forced upon anyone. Two verses later, Krishna tells Arjuna, “So now I have told you everything. I have cleared up your ignorance. I know you have heard attentively.” And then He says, “Now you can do as you wish.”

This is another characteristic of the living being: to have free will. And that free will is absolutely respected by the Lord, by Paramatma. It is your choice to do as you wish.

There are always consequences when you make a choice. There will always be some consequence, but that you must accept as part of the choice. But if you wish — if you wish — you can try this. You can try to do this.

This is the extraordinary message of sanatana dharma. Sanatana dharma is the foundation for universal brotherhood. Because the beginning stage is the recognition that we are all eternal spiritual beings.

In the Bhagavad-gita, Krishna says that the wise man sees with equal vision the brahmana, a cow, an elephant, a dog, and a dog eater. He sees with equal vision, meaning not seeing one as higher or lower.

Maybe in terms of body, in terms of activity, one can make this judgment. But in terms of the atma, we must see the equality of all beings. That is foundational.

And if we recognize we are eternal beings, what should we be doing? What is our eternal nature?

This is really the wonder of sanatana dharma. It is so embracing. It is so compassionate. It is for all living beings, regardless of status, of birth, of appearance. That’s not taken into consideration.

So that is what I would have liked to share with you tonight. I hope you have found it helpful in your search for higher understanding, greater meaning and purpose in one’s life.

And as was stated in a couple of the slokas that we read, this process of the chanting of transcendental sound, of Sri Nama, of the holy names, is the most powerful means by which one can spiritually become transformed.

In the Bhagavat Purana, it states there that just by this activity, this process of hearing and of chanting, sravanam kirtanam, just by this process alone, it will dissolve the subtle body, this linga sarira, which is comprised of the mind, the buddhi or intelligence, and the ahankara, the false ego. Without any separate effort or endeavour, simply by this process alone, that the subtle body will become dissolved.

And the example they give, they say, just like when food is placed into the stomach and it automatically becomes dissolved. They use that example that this process is so powerful, it will actually dissolve the subtle body and the real nature of the soul, your actual spiritual identity, will become revealed.

So I will chant a little and invite you to join me, if that’s okay. Do we have a capo? Thank you very much.

I will use the mahamantra, because it is my favourite and it is recommended that in this time that it has a unique power.