#sanatanpragaya

SANATAN means TIMELESS. It further means BEYOND THE TIME DIMENSION. To be clear, I’ll say what it is not. If something ever started at some point in time (past), it is not Sanatan, If someone started it, it not Sanatan. Something can not be called Sanatan just because people do not know who created it or how it came into existence. Then that would fall into ‘author-unknown’ category or ‘origin-untraceable’ category, not Sanatan, because there is still a possibility that there could be an origin, though in doubt. To be Sanatan, it must be something that is impossible to have a beginning. Something can not be called Sanatan if there are periods of its existence and non-existence

So, to truly understand what Sanatan means, It was before, It is present now and It will be in the future. So long as you have the conception of time in your mind (in other words, so long as you are under the fold of time), you can not have the conception (or understand) of Sanatan. It can only be theoretically understood until then.

As to the question what is spiritualism, the answer would be it is the inner quest; a pathway for reaching the higher truth in life. In India spiritualism is a composite thinking for enlightening the realities of life, for considering challenges of life, human values and their evaluation. Basically, spiritualism differs from religion. As the religion affirms a faith or belief  about God’s supremacy over the beings and the matter, and also enjoins man’s faith in the rituals and cultic practices. Whereas spiritualism exhorts his faith in the collective reality of the world and imparts knowledge of oneness of the God with the whole world. Hence, spiritualism should be treated as a theoretical approach to truth; and religion as the practical approach to the same goal. True spirituality can not be understood through the knowledge of physical world or by the five common senses provided in the body because the veda tells that-

पराञ्चि खानि व्यतृणत् स्वयम्भूस्तस्मात् पराङ्पश्यति नान्तरात्मन् ।

कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ।। Katha Upanishad, 2.1.1 ।।

Paranci, outgoing; by the word khani (kha meaning an orifice, cavity) are referred to the senses such as ear etc. [Actually meaning the senses-of hearing, sight, etc.], which are suggestively indicated by it. They surely proceed outward for revealing their objects, sound etc. Since they are of such a nature.

To know things by sense organs is called ajna or ignorance. To acquire the knowledge by name and form is called sajna. To acquire special knowledge through analysis or contemplation is called vijnan. The knowledge which come through the analysis and contemplation and that naver get correpted is called the “PRAGYA”. The highest Authority of the knowledge are “Vedas”. Veda are the sanatan and the knowledge in the Vedas are ultimate knowledge but the only problem is that we can not understand the Vedas by our intelligence. Until we are not graced by the supreme reality (God), we can not find the a state of uncorrepted, eternal everlasting wisdom (Pragya). So to get the grace of the god we have to clear the our doughts about Dharma, Adharam, Good, Bad, Real Self, Duty of human beings and other fundamental of the human life and for this scriptures are the only way.

Let me accept the fact that I have no original thinking of my own. Basically it is borrowed from scriptures. I hardly have full confidence on my own thinking, therefore I borrow my thinking from authentic sources that are never wrong. Originality lies in scriptures like Upnishads, Vedas, Purana, Mahabharata and the Ramayana.

The Hindu scriptures called Upanishads describe two types of knowledge – the “lower” knowledge, which is the understanding of the phenomenal world, and the “higher” or spiritual knowledge, which is knowledge of the “Supreme Self” (atman) beyond duality.

The Upanishads encourage us to acquire both types of knowledge.  The lower knowledge includes the sciences, mathematics, and even an understanding of philosophy.  It also includes knowledge of righteous actions (“dharma”) and unrighteous actions (“adharma”).  The “lower knowledge”, or its acquisition is not to be disregarded.  Indeed, the process of acquiring it not only helps us to develop an understanding of Nature in which we are immersed, but also helps us to acquire the discipline, necessary to acquire the “higher knowledge”, as illustrated by the chant in the Upanishads.

What are the contributing factors to wisdom? The Upanishads describe many of these factors, and Hindu mythologies illustrate them through stories.  Some of these factors are: controlling the senses, the refinement of speech, discipline of the mind, channeling of the will, the exercising of consideration, engaging in meditation and reflection, developing and constantly refining the understanding, keeping hope and faith, being steadfast and inculcating many other such attributes enables us to move towards wisdom and mental as well as spiritual maturity. 

Wisdom diverts us away from a singular focus on “me, myself and I”, to understanding our transience through this life, to understanding true bliss and differentiating it from temporary happiness, to not be discouraged by short-term problems, difficult circumstances or even devastating experiences.

The Vedas prescribe rituals and meditations far attaining harmony in life. The rituals are intended to keep our daily actions in harmony with the Divine Will, and meditations are prescribed for realizing our real self. The ritualistic parts of the Vedas are called the Karma Khanda and the meditation portion of the Vedas is called the Gyan Khanda

Similarly, the epics, the Mahabharata and Ramayana, and the section of the Mahabarata that has become the Bhagavad Gita, are still widely read and known today. The Gita presents a religious, philosophic and ethical system of unparalleled depth. Like the sun, it carries a message of new life, infusing and stimulating the body, mind and soul with its transformative verses.

Upanishads are the pinnacle of Indian philosophical thought and logic. The Upanishads were composed between 800 and 450 BC. They are the fruition of many discussions and debates between the sages of the past and their students. In fact, the word “Upanishad” literally means “to sit down near” and indicates that these were texts created as a result of students listening to and imbibing knowledge from their Gurus or masters. The Upanishads are called the “listened to” texts or shrutis. They represent the spiritual quest that was the hallmark of this age, when the primary goal of an individual was mukti or liberation from the bondages of life.

Dr Ramesh Singh Pal

Scientist, Wiriter & Spiritual Motivator