Sanatana Dharma 101 – Essence & Essentials: Chapter 4: From Microcosm to Macrocosm – The Cosmic Reflection Within

Now that we have explored a few foundational concepts in the last three articles of this series, let us take a step further into a more advanced and overarching idea — one that truly forms the essence of Sanatana Dharma itself.

This exploration, I hope, will also offer some clarity on a few commonly used — and often misused — terms that have gradually drifted away from their original meanings over time.

So, let’s begin our journey into the deeper heart of Sanatana Dharma.

 

The Story of the Mirror Universe

Long before the modern telescope explored the stars, the sages of Bharat turned inward. One such seer sat by the quiet banks of the Sarasvati, eyes half-closed, watching sunlight shimmer on rippling waters.

A disciple approached, puzzled…

“Master,” he asked, “they say the universe is infinite — how can a single human like me ever understand it?”

The sage smiled, dipped his hand into the river, and held up a glistening drop. “This drop,” he said, “is no different from the ocean. It carries the same essence. Understand the drop, and you will understand the ocean.”

Then he added softly —

“Yat Pindam Tat Brahmandam” — As is the microcosm, so is the macrocosm.

The boy bowed, realizing the journey to the stars begins not in the sky, but within oneself.

 

The Eternal Principle

यत् पिण्डं तत् ब्रह्माण्डम् ।

Yat Pindam Tat Brahmandam

Whatever exists within the body (pinda) also exists within the universe (brahmanda).

This timeless truth — whispered in the Upanishads and elaborated in the Tantras — reminds us that human existence is not separate from the cosmos. The same forces that weave galaxies into being also pulse within our very breath.

Our body is not merely biological; it is sacred geometry — a living temple that mirrors the vast design of the universe. The chaitanyam, our living essence, is inseparable from the universal consciousness.

When we take birth, it is as though a tiny spark of that infinite cosmos enters an empty vessel — our bodily self. And when we depart, that spark simply returns to its origin, merging once more with the cosmic whole.

In Advaita Vedanta, this divine spark is called the Ātman — the Self, identical in essence to Brahman, the Absolute Reality. There is, in truth, no exact equivalent for this in English; though it is often loosely translated as “soul,” the Ātman is not an individual spirit that wanders or rests — it is eternal awareness itself.

Thus, chaitanyam — the living consciousness within — does not seek peace, nor does it come to an end. It is a reflection of the universal consciousness, a fragment of infinity that animates us for a time, before merging back into the boundless whole.

The next time you hear the news of someone’s passing, you might reconsider saying, “May his or her soul rest in peace.” For the chaitanyam does not rest — it simply returns to the vastness from which it came.

 

The Axis of Creation – Mount Meru Within

So why are we discussing this? We shall now attempt to understand how this cosmos and our bodily self, have similarities – and how Sanatana Dharma beautifully explains what affects our health, and how planetary positions, influence our mind, thoughts and how we should engage, to become a better person – subjects such as cosmology, astronomy, astrology amongst others, are but reflections of our ability to reason, and that we should see them as guard-rails for our well-being

Let us begin, by connecting the cosmos – with our bodily self:

In the Purāṇas, Mount Meru stands as the cosmic pillar, around which the worlds are arranged. Within the human body, this pillar is the spine — Merudanda, the sacred bridge between earth and heaven. At its base lies Mūlādhāra (root); at its crown, Sahasrāra (thousand-petalled lotus). Between them stretch all planes of existence — the seven lokas.

Thus, the human form becomes a portable universe, and the awakening of consciousness — the rise of Kundalinī — mirrors the creation and return of the cosmos itself.

 

The Seven Chakras and the Seven Lokas

Having understood the intrinsic link between the body (pinda) and the cosmos (brahmānda), let us now look at one of the most fascinating illustrations of this connection — the chakras and the lokas.

The ancient yogic and āgamic texts describe a direct correspondence between the subtle energy centres within our body and the vast realms of the universe. Each chakra within us resonates with a cosmic plane — revealing that what exists within also unfolds beyond.

Now, let us explore these often-quoted yet seldom-understood concepts — the chakras and the lokas — to see how Sanatana Dharma maps the inner universe to the outer cosmos.

                        

 Mūlādhāra – Bhūloka (Earth Realm)

At the base of the spine lies the Mūlādhāra, the foundation of human consciousness — where awareness is anchored in the material world. It corresponds to Bhūloka, the earthly plane — dense, stable, and sustaining.

Here rests the Kuṇḍalinī Śakti, the coiled energy of creation itself — dormant yet brimming with infinite potential, awaiting awakening.

“Pṛithivyāṃ sthito dharmo dhārayati jagat sarvam.” — Viṣṇu Purāṇa

“Established in the Earth is Dharma, which upholds the entire universe.”

To awaken Mūlādhāra is to awaken within ourselves the spirit of stability, endurance, and reverence for life. It is the realization that true strength is born of balance — the grounded awareness that sustains all higher pursuits.

 

 Svādhishthāna – Bhuvarloka (Atmospheric Realm)

The Svādhiṣṭhāna Chakra, situated just below the navel, governs water, emotion, and flow. It mirrors Bhuvarloka, the subtle intermediary realm between the earthly and the celestial — a domain of energy, movement, and transformation.

Here, the soul begins to feel — to experience love, longing, pleasure, and pain — and through these emotions, to evolve. It is where awareness first learns the rhythm of flow, adapting and yielding without losing its essence.

“Yathāpo bhūmim anuparyeti,” — Chāndogya Upaniṣad (7.10)

“As waters follow the course of the Earth, so too does consciousness follow the current of emotion.”

When Svādhiṣṭhāna is balanced, emotion becomes energy in harmony — fluid yet contained, graceful yet powerful. Mastery here is not suppression, but the art of movement without chaos — emotion transformed into awareness.

 

Maṇipūra – Svargaloka (Celestial Realm)

At the navel glows the Maṇipūra Chakra, the inner sun — the center of will, strength, and transformation. It corresponds to Svargaloka, the luminous realm of divine brilliance where celestial beings abide.

Here burns the eternal Agni, the sacred fire that digests food within us and fuels the birth and death of stars. It is the same cosmic flame that transforms matter into light and ignorance into wisdom.

“Agne naya supathā rāye asmān” — Īśa Upaniṣad (18)

“O Fire, lead us along the auspicious path.”

To awaken Maṇipūra is to awaken the solar divinity within — the disciplined will that illumines action with purpose. When this fire burns steady, it purifies desire, transforms fear into courage, and reveals the luminous power of the Self.

 

Anāhata – Maharloka (Realm of Great Souls)

At the center of the chest resides Anāhata, the “unstruck sound” — the subtle vibration of love, compassion, and harmony. It corresponds to Maharloka, the realm of the Maharishis, the great seers whose meditation sustains the cosmic order.

In this sacred space, love transcends attachment, and compassion flows without boundary. It is here that emotion evolves into devotion, and feeling ripens into universal empathy.

“Hṛdayaṃ brahma iti hovāca” — Chāndogya Upaniṣad (8.1.3)

“The heart is verily Brahman.”

The rhythm of the heart is the rhythm of creation itself — the pulse through which the universe breathes, beats, and becomes. To awaken Anāhata is to listen to that cosmic heartbeat and to realize that the essence of Brahman is love.

 

Viśuddhi – Janaloka (Realm of Higher Beings)

At the throat blooms Viśuddhi, the great purifier — the seat of sound, expression, and ether. It corresponds to Janaloka, the realm of divine creators, where pure thought takes form and consciousness begins to manifest as creation.

Here, speech (Vāk) is no longer ordinary sound; it becomes sacred vibration — the power through which the unmanifest reveals itself. Every word uttered from purity carries the resonance of the cosmos.

“Vāg vai Brahma.” — Bṛhadāraṇyaka Upaniṣad (1.3.20)

“Speech is indeed Brahman.”

Through the awakening of Viśuddhi, the human being becomes a co-creator with the Divine — where expression transforms into creation, and communication becomes communion.

 

Ājñā – Tapoloka (Realm of Radiant Vision)

Between the brows rests the Ājñā Chakra, the seat of command, intuition, and inner perception. It corresponds to Tapoloka, the realm of radiant sages who burn with the fire of wisdom (tapas) and illuminate the path through disciplined awareness.

Here, the duality of opposites — right and wrong, light and dark, self and other — dissolves into pure vision. Perception becomes illumination; knowledge becomes direct realization.

“Tasya bhāsaḥ sarvam idam vibhāti.” — Kaṭha Upaniṣad (2.2.15)

“By Its light, all this shines.”

When Ājñā awakens, the inner eye opens — revealing the light that lies beyond thought, the silent brilliance that perceives without judging and knows without reasoning.

 

Sahasrāra – Satyaloka (Realm of Truth and Liberation)

At the crown of the head blossoms the Sahasrāra, the thousand-petalled lotus — unfolding into infinity. It corresponds to Satyaloka, the realm of Brahmā, the sphere of pure consciousness itself.

Here, the drop merges into the ocean — individuality dissolves into totality. The Ātman recognizes itself as Brahman — the eternal truth proclaimed by the sages.

“Ayam ātmā brahma.” — Māṇḍūkya Upaniṣad (2)

“This Self is indeed Brahman.”

In this sacred union, the ascent of Kuṇḍalinī finds its fulfillment — or perhaps, its new beginning. For from this stillness arises once again the cosmic play (Līlā) — the infinite dance of consciousness manifesting as creation.

 

 

Deha Devalaya – The Body as Temple

In Sanātana Dharma, the body is not an obstacle to divinity but a temple of the Divine — Deha Devalaya. The human form and the sacred temple are reflections of one another, each designed as a map of spiritual ascent.

Just as the outer temple is built according to cosmic principles, as detailed in Agama Shastra, so too is the inner temple — the body — aligned with the subtle centres of consciousness:

• The base (adhiṣṭhāna) reflects the Mūlādhāra, the root of stability.
• The sanctum (garbhagṛha) aligns with the Anāhata, the sacred heart where divinity dwells.
• The tower (śikhara or vimāna) ascends as the Sahasrāra, the thousand-petalled crown opening to infinity.

When a devotee circumambulates the temple, they are not merely walking around a structure; they are reenacting the cosmic journey — from the outer world of matter to the inner sanctum of spirit.

Thus, darśana — seeing the Divine — is not an act of external worship alone, but an inner revelation, where the seeker beholds the same divinity shining within.

So next time, someone asks you,

“Why visit a temple if God is everywhere?” — you have the answer.

Because the temple is not just a place you go to — it is a reflection of the universe within you. Each step through its corridors mirrors your own inner journey — from the outer world of matter to the sanctum of consciousness.

When you stand before the deity, you are, in truth, standing before your own divine essence.

Yat Pindam Tat Brahmandam — what is within you is what is in the cosmos.

 

The Science Hidden Within

What the ancient ṛishis realized through deep meditation, modern science is only beginning to glimpse. The truths intuited in stillness now find echoes in the language of physics and biology:

• The atoms within our bodies were born in the hearts of ancient stars.
• The spiralling DNA within each cell mirrors the double helix of galaxies.
• The electromagnetic resonances of the chakras align with measurable frequency bands observable in modern science.

Both the universe and the human are constructed upon the same laws — of vibration, rhythm, and sacred geometry.

Here, quantum physics, sacred geometry, and Upanishadic vision converge into a single revelation:
everything is energy, everything is consciousness, and all that we perceive is form woven from awareness itself.

There are countless such parallels. Modern science calls this field biomimicry — an attempt to mirror nature’s intelligence at a surface level. Yet, Sanātana Dharma invites us to go far deeper — to look within rather than merely around, to discover that what we imitate in nature is but a reflection of the truth already present inside us.

 

Meditation: The Inner Meru Ascent

To realize Yat Pindam Tat Brahmandam — “that which is in the body is in the cosmos” — one must not merely think. One must feel.

Contemplation Practice:

1. Sit upright, spine steady and luminous — visualize it as Mount Meru, the radiant axis of your inner universe.
2. Breathe deeply. With each inhale, ascend one chakra, softly invoking the realm it bridges:
    • Mūlādhāra – Bhūloka

 • Svādhishthāna – Bhuvarloka

 • Maṇipūra – Svargaloka

 • Anāhata – Maharloka

 • Viśuddhi – Janaloka

 • Ājñā – Tapoloka

 • Sahasrāra – Satyaloka

3. At the crown, pause. Let awareness dissolve into the stillness, the silence — the boundless expanse that is you.

That silence is not emptiness.

It is infinity itself — the meeting point where the inner Meru and the cosmic Brahmanda become one.

 

Living the Truth of “Yat Pindam Tat Brahmandam”

When this truth dawns within, life itself becomes sacred practice — every moment a reflection of the cosmic order.

• Reverence for the body – You begin to see it not as flesh and bone, but as divine architecture, a temple where consciousness resides.
• Respect for nature – You realize that to wound the earth is to wound yourself, for the same prāṇa flows through all creation.
• Self-mastery – Understanding that the cosmic intelligence governing galaxies also orchestrates your heartbeat awakening humility and strength.
• Oneness beyond creed – Boundaries dissolve; all beings are seen as expressions of the same universal rhythm.

“Sarvaṃ khalvidaṃ Brahma”

All this is verily Brahman. — Chāndogya Upaniṣad 3.14.1

To live this awareness is to sanctify existence itself — each action becomes a ritual of harmony,
each breath a hymn to creation, each heartbeat an echo of the infinite.

 

The Universe in You

Years passed, and the young disciple from our opening story became a sage. One evening, as the sun melted into the horizon, his own students gathered around him.

They asked, “Master, what did you learn from your teacher?”

He smiled — a smile that carried galaxies within it — and replied:

“I searched for the universe in the sky, but I found it in my own breath. I sought God in distant temples, but I discovered Him shining in my heart.”

Then, with the same gentle reverence his master once held, he whispered:

“Yat Pindam Tat Brahmandam.”

The universe lives in you, and you live in it.

The drop and the ocean are not two — when the drop knows itself, it becomes the ocean. The journey inward is, and has always been, the journey to infinity.

Epilogue: A Reflection for the Modern Seeker

Every human life is a moving universe — a spark of divinity exploring itself through breath, thought, and action.

The sages never asked us to withdraw from the world; they asked us to remember — to remember that every sunrise outside mirrors the awakening within, that every rhythm of the cosmos beats in our own pulse.

The path of yoga, meditation, and devotion is not an escape from life, but a homecoming — a return to the silent truth we have always carried within.

So the next time you look up at the night sky, close your eyes for a moment. Within that vast darkness, a thousand stars are already shining — each one a reflection of the infinite light that you are.

 

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Rudra Bhumi: The Dance of Ugra Bhutas – Lessons for Everyday Living

Prelude

In the liminal spaces where life meets death, where the veils between worlds grow gossamer thin, there exists a sacred geography known as Rudra Bhumi - earth ruled by Rudra, fierce form primordial form of Bhagwan Shiva. Here, amidst the smouldering pyres and bone white ash, Bhagwan reveals his most profound mystery – that destruction and creation are but two faces of the same cosmic breath

The cremation ground is not merely a place of endings, but a theatre of ultimate transformation. It is here that Bhagwan Shiva dances – and we experience his Tandava, not in temples adorned with gold or flowered gardens, but upon the chest of illusion itself. The earth beneath his feet is consecrated by the dissolution of countless forms, each funeral pyre a sacred altar where the temporal surrenders to the eternal. This is Rudra Bhumi, the wrathful earth that strips away all pretence, where only truth remains naked under the smoke veiled stars.

And who are his companions in this realm of awesome dissolution? The Ugra Bhutas, the fierce spirits, the terrible ones who make ordinary mortals flee in terror. Ghosts with hollow eyes, flesh eating entities with blood-stained fangs, spirits of the restless dead who dance in the midnight hours , these become his beloved Ganas, his devoted attendants. While gods in their celestial realms shudder at the mere mention of such beings, Shiva embraces them with the tenderness of a father.

Why do these fearsome entities serve him with such devotion? Because they recognize in Bhagwan Shiva, the one consciousness that has never been born and can never die. They see through his divine beauty, to the truth that he is the very ground of being itself. Bhagwan Shiva is not merely auspicious, but the terrifying sweetness that remains when all comfort is burned away.

In their wild, unbound nature, these fierce spirits mirror Shiva's own freedom from conventional dharma. They serve him because they are drawn to his absolute authenticity. He who needs no ornaments, save the serpents of cosmic energy, no palace save the vast crematorium of space and time. In him, they find not judgment but recognition, not taming but celebration of their untamed essence.

This is the secret of Rudra Bhumi, it is not separate from us, but exists within the cremation ground of our own hearts, where ego, death and divine birth occur in each surrendered breath. And the Ugra Bhutas? They are the fierce aspects of our own psyche that, once acknowledged and honoured, become our greatest allies in the journey toward ultimate freedom.

The Hook

There is a place where the world ends. Where the sky is choked with smoke, where fire feeds on flesh, where silence is broken only by the crackle of bones. This place is the Rudra Bhumi – the cremation ground, earth ruled by Rudra, fierce form primordial form of Bhagwan Shiva.

For most, it is terrifying. But for Shiva, it is home. For here, in the theatre of death, he reveals the greatest secret: that destruction and creation are not opposites – they are the same breath of existence.

What is Rudra Bhumi?

The word Rudra means “the fierce one,” and Bhumi means “earth.”  Together, Rudra Bhumi means the land of dissolution – the cremation ground. Why would the most auspicious deity, Bhagwan Shiva, choose such a place as his abode?

Because the cremation ground is the one place where:

                •              All masks are burned away.

                •              All illusions dissolve into ash.

                •              All human distinctions vanish – king or beggar, all become smoke.

As the Shiva Purana says:

“What is smeared with ash is beyond purity and impurity. What is burned in fire is free forever.”

The Rudra Bhumi is not just a geography. It is a philosophy of impermanence.

Shiva’s Dance of Dissolution

Shiva’s dance, the Tandava, is often celebrated in art and poetry. But its most powerful form is danced not in palaces or temples, but in the cremation ground. Here, each funeral pyre becomes his altar. Each flame is a mantra. Each death is a reminder of life’s eternal renewal.

Kularnava Tantra tells us:

“In the cremation ground, the yogi sees the world as it truly is – fleeting, fragile, yet filled with freedom.” For Bhagwan Shiva, there is no ugliness, no impurity, no fear. Even the most terrifying place is sacred.

Who are the Ugra Bhutas?

If Vishnu is surrounded by devas in Vaikuntha, Shiva is surrounded by spirits in Rudra Bhumi. They are called Ugra Bhutas – fierce beings who terrify mortals:

                •              Pretas – restless spirits of the unfulfilled.

                •              Vetalas – corpse-dwelling entities who haunt graveyards.

                •              Pisachas – ghoulish beings feeding on fear and darkness.

                •              Bhutas & Ganas – ghostly attendants of Shiva.

In any other mythology, these would be villains. But in Rudra Bhumi, they are family. He does not reject them. He does not banish them. He embraces them. Why? Because Bhagwan Shiva is the Lord of Wholeness. Nothing is outside Him – not even terror.

The Symbolism of the Ugra Bhutas

On the surface, they are graveyard beings. But symbolically, they are our inner shadows:

                •              The Preta is our restlessness, the mind that cannot settle.

                •              The Vetala is the corpse of our past, memories that we cannot let go.

                •              The Pisacha is our hunger and compulsions.

                •              The Bhutas are the untamed instincts society rejects.

We usually try to suppress these forces. But Bhagwan Shiva shows another way:

Face them. Dance with them. Transform them. This is why his fiercest form, Aghora, is worshipped by ascetics in smashanas (cremation grounds). They meditate there, not to indulge fear, but to transcend it.

Lessons from Rudra Bhumi

(a) Impermanence is Freedom

What burns cannot bind you. When you see that everything passes, you stop clinging – and begin living.

(b) Your Shadows are Allies

The very things you fear – grief, loss, restlessness – can become your greatest teachers when faced.

(c) Ego Death is Real Birth

Every time you let go of “I am this title, this role, this label,” you are reborn.

(d) Authenticity is Power

Bhagwan Shiva wears no crown, no gold. His ornaments are serpents and ash. He teaches: true power needs no polish.

(e) Inclusivity Beyond Imagination

Bhagwan Shiva does not exclude even ghosts and demons. True leadership means creating space for all voices, even uncomfortable ones.

Cremation Ground Within

Rudra Bhumi is not only outside us. It exists within our own hearts.

                •              When a relationship ends, and your identity burns away.

                •              When a job title disappears, and you face the void.

                •              When illusions collapse, and only truth remains.

That is your inner cremation ground. And in those moments, Bhagwan Shiva dances. He whispers: “Do not fear. This ending is a beginning.”

Rudra Bhumi in Daily Life

How does this philosophy apply to us today – in boardrooms, careers, and personal lives?

•              In Business: A failing project is not just an ending – it clears the way for reinvention.

•              In Leadership: Embracing uncomfortable feedback is like sitting in the cremation ground – terrifying, but transformative.

•              In Personal Life: The breakup, the burnout, the loss – all are your Rudra Bhumi. Do not run. Sit with the fire. Watch what remains when all else is ash.

This is where authenticity is born.

Closing Meditation

Next time you feel fear, close your eyes.  Imagine Bhagwan Shiva in Rudra Bhumi. Ash-smeared. Serpents coiled. Surrounded by ghosts. And yet smiling, utterly at peace.

See your fear as one of the Ugra Bhutas – fierce, but not your enemy. Embrace it, and let them dance, along with you, and experience the trance of Bhagwan’s Tandava - and whisper to yourself:

|| Om Namah Shivaya ||

 

Sanatana Dharma 101 – Essence & Essentials: Chapter 2: Exploring Satya, Faith (Vishwas), Nammakam (Belief) and Fact

This is Chapter 2; For Chapter 1: Click Here

It is always confusing to understand abstract concepts dealt with in various discourses on Sanatana Dharma – and in summary, we end up getting confused further. As I often say, when we do not understand/misinterpret a lesson – we tend to blame the subject when it is not approved by western thought, for example – we find people around us doling out predictions of the future; and when some of these predictions go wrong; we call Astrology is not science – it is not factual etc. Unfortunately, we blame the subject – and in comparison, when as kids, we struggle with a certain subject like mathematics; we blame the teacher not the subject.

Today, we will dwell into understanding few important concepts that form basis to understand Sanatana Dharma – and through this franchise, we will explore few important questions and attempt to answer them.

Unfortunately, our education system of today, is hardwired to believe, and is driven by evidence - and reject any other form of learning. Some of the phrases as students we often encounter – “hence proved”; “LHS=RHS”; burden of proof etc. And the knowledge our ancestors passed on from generation to generation is labelled as ancient/traditional and because it is not documented – lacks evidence.

So let us explore a question – first question I was asked by my Guruvu Garu:

We learnt that there are three states of matter – Solid, Liquid and Gas: What state of matter is fire?

I urge you to spend a minute, and not jump onto Google; and reason an answer, if you may.

The question is to enthuse you to see beyond western scientific dogma – It warrants a detailed answer; and I shall reserve it for another article for later.

To understand various facets of Sanatana Dharma – it is imperative to understand concepts such as Satya, Vishwas (faith), Nammakam (belief), and Fact - each hold distinct meanings yet are deeply interconnected within this tradition of knowledge – to fully fathom how wisdom of Vedic texts, Upanishads, and philosophical teachings reveal a holistic approach to knowledge, belief, and reality.

Let us explore this with an example – we are taught in Schools: Sun rises in the East and we believe it is a fact, unfortunately, it is not completely true. What do I mean? Let’s dissect:

0.      Sun exists – it is a fact; we experience it and we understand it.

1.      Because we are residents of Earth, and that is our plane of sight – relative to our sphere of vision: Sun rises in the East – it is true from the context of Earth; Take Away: Truth has versions and our truth is valid from Earth Perspective and is not necessarily the case elsewhere.

2.      We probably never questioned this; we assume that Earth will remain the same; in relation to Sun and thus our Truth: Sun rises in the East always remain – and this is faith (Vishwas)

3.      Again, we probably never thought about this as well: We go to bed every night, with a firm belief that we will see Sun the next day, rising from the East – that we will get up to breathe fresh air – and this is Nammakam (Belief)

Unfortunately, for every single incident/ episode we experience in our lives – we rarely ask these four questions. Let us delve a little deeper, and in the process connect the dots.

I. Understanding ‘Satya’ in Sanatana Dharma

1. The Concept of ‘Satya’

In Sanatana Dharma, Satya transcends the simple definition of factual correctness. It signifies alignment with cosmic order (Rta) and universal reality. Satya is seen as eternal, unchanging, and inseparable from Dharma (righteous conduct).

I hope, and I am assuming so – each of us is well versed with our Epics: Ramayana and Mahabharata:

Did you explore this question: In Ramayana: we celebrate King Rama as the Maryada Purushottama – our story’s central hero figure; while in Mahabharata: we celebrate Bhagwan Shri Krishna as our story’s central hero figure – but he is not the King in the story – who happens to be Yudhishthira – Dharma Raja – Why so?

This is because one who is anointed as the King, should and shall always pursue Dharma – an example case of "Satya"; if you may. In Sanatana Dharma, Satya is not only about facts but also about integrity, righteousness, and inner purity. Figures like King Rama, known as Maryada Purushottama, are celebrated for their unwavering commitment to Satya - one that is universally true.

For those of you, who seek to read more:  explore “The Mundaka Upanishad (3.1.6)”

 

II. Understanding ‘Vishwas’ (Faith) in Sanatana Dharma

1. Faith as a Foundational Principle

Vishwas (faith) is considered essential for spiritual growth and self-realization in Sanatana Dharma. Unlike belief, which can be blind if you may,  faith (Vishwas) is rooted in experience, trust, and wisdom.

2. The Role of Vishwas in Sanatana Dharma:

                •              Faith in the Guru (Guru Vishwas)

                •              Faith in the Scriptures (Shastra Vishwas)

                •              Faith in Divine Will (Ishwara Vishwas)

Faith can be described as an intuitive force that enables seeker of knowledge to transcend doubt and connect with deeper spiritual wisdom. If you are to achieve something, it begins with having faith in yourself, and how you approach a situation (Swadharma – will explore this at length in another article soon)

Let us explore an example: In Mahabharata – Bhagwan Shri Krishna delivers a profound discourse on dharma, duty, and the nature of reality to his devotee and friend, Arjuna, on the eve of the Kurukshetra war. There was another listener - Sanjaya, who had divine vision, also heard Bhagwan Krishna's teachings and relayed them to Dhritarashtra. While Arjuna, through his faith in his Guru Bhagwan Krishna, understood the essence, and sought permission to seek Moksha – Dhritarashtra felt dejected because he believed Bhagwan Krishna was preventing Arjuna from retiring, and to fulfil his duty as a warrior, by engaging in the Kurukshetra war, which Dhritarashtra expected the Kauravas to win.

Every act/incident is not received by each of us in a similar way; it is influenced by our faith.

 

III. Understanding ‘Nammakam’ (Belief) in Sanatana Dharma

1. Meaning and Origin of ‘Nammakam’

In Telugu and other Indian languages, Nammakam refers to belief — a deep-rooted conviction about spiritual, moral, or worldly matters.

 2. Nammakam in Vedic Tradition

While Nammakam as a term is often regionally understood, it aligns closely with the concept of Shraddha in our Vedic Tradition, which signifies belief built on respect, devotion, and trust.

So Why do we trust that we will see Sun the next day?

It is our respect towards Sun, and we are going to bed at night; believing we will see Sunrise next day. This tradition of respect is showcased in many forms: Morning Prayers; Ratha Saptami; Surya Namaskar etc.

Every element in nature – living and non-living is a bundle of energy (including stone) and our tradition warrants us to respect, worship and nurture the energy – and it shall reciprocate.

Case in Point: Till date, Western Science could not prove that Sun will rise again the next day.

 

IV. Understanding ‘Fact’ in Sanatana Dharma

1. Defining ‘Fact’ in the Dharmic Context

A Fact in Western thought is defined as an observable reality based on evidence that can be proven. In contrast, Sanatana Dharma emphasizes that facts must be interpreted in alignment with cosmic truth (Rta).

2. The Relationship Between Fact and Truth

While facts describe observable reality, they can sometimes be misleading if disconnected from higher plane of observation. Referring back to our example – we observe that sun is rising every day, an observable reality based on evidence but till date, we do not have scientifically conclusive proof.

In extension – Western Science relies on a process of discovery; and just because you are not able to prove an incident scientifically (as per western scientific practices) does not mean it is not true and is traditional dogma. So next time, if you are asked our religious beliefs baffle scientific explanations, so are just hearsay – you should know the answer.

Just because western science is not able to find evidential proof, our faith and shraddha driven knowledge is not be discarded. We should urge western science to struggle hard to explain, what we know is a fact from our traditional knowledge – catch up with our knowledge, if you may.

V. Conclusion

Sanatana Dharma provides a profound framework for understanding truth, faith, belief, and fact. By recognizing the distinctions and connections between these concepts, individuals can cultivate inner clarity, moral strength, and spiritual wisdom. Satya acts as the guiding principle, faith (Vishwas) empowers the seeker, belief (Nammakam) nurtures devotion, and facts provide the foundation for discernment. Together, they create a holistic path to self-realization and universal harmony.

In the words of the Rig Veda (10.190.1):

                “Rtam cha satyam cha abhiddhat tapaso adhyajayata”

            (From cosmic order and truth was born the universe itself.)

By embracing this wisdom, we can live with greater purpose, authenticity, and inner peace. So next time, you want to explore any event, situation and think – explore all the four aspects we discussed – this Jignyasa will help you grow, and is the true method for critical thinking.

I urge you to dwell on these thoughts. And you may read the next chapter in my next article, to know/learn more.

Sanatana Dharma 101 – Essence & Essentials: Chapter 1 Introduction

 Prelude

Over the course of last month, I got various emails and DMs (527 in number, to be precise) asking me to write on Sanatana Dharma, explaining it to a beginner - a sort of introduction guide to explain to modern-day kids, understanding the essentials and essence in simple language. On a side note, my earlier articles were well received and read widely over - Thank you !

With this background, I wanted to attempt explaining Sanatana Dharma (and it is not Hinduism, will do an article later dwelling on this topic). This series, Sanatana Dharma 101: Essence & Essentials, divided into 10 articles, is written based on my knowledge, research, and personal understanding of Sanatana Dharma. My intent is to present its core principles in a simple and accessible manner, especially for beginners and children.

While I strive for accuracy and depth, I do not claim to be the sole expert on this vast and timeless tradition. Sanatana Dharma is an ocean of wisdom with countless interpretations, and I encourage readers to explore further, question, and seek their own understanding.

This is a humble effort to share what I have learned, and may not fully encompass the depth of knowledge we are dealing with, and I welcome discussions, insights, and perspectives that enrich our collective journey in discovering the eternal truth.

Chapter 1: Introduction

Sanatana Dharma, often called the eternal way of life, is not just a religion but a philosophy that guides humanity toward truth, righteousness, and harmony with the universe. Unlike fixed doctrines, it is a vast, living tradition that embraces change while holding onto timeless wisdom.

The term Sanatana means “eternal,” and Dharma refers to the natural order, duty, and righteous path. It is not about blind faith but about seeking truth through knowledge, experience, and self-realization. The core principles of Sanatana Dharma are compassion, respect for all living beings, self-discipline, and the pursuit of spiritual wisdom.

It does not have a single founder or a fixed scripture but is built upon the Vedas, Upanishads, Ramayana, Mahabharata, Bhagavad Gita, and many other sacred texts. These texts do not impose rigid beliefs but offer guidance to understand life, the universe, and our purpose.

This series will explore the essence and essentials of Sanatana Dharma in simple terms—helping beginners, especially children, grasp its fundamental teachings. From concepts like karma, dharma, and moksha to understanding Hindu deities, festivals, and rituals, we will embark on a journey to uncover the eternal wisdom of this profound tradition. Explaining Life & Satisfaction to a Beginner.

Before we use complex words, and indulge in jargon, for someone new to this wisdom, I shall try to use simple analogies and relatable examples to introduce Sanatana Dharma, make them understand. Let’s break it down step by step in an easy and practical way –  I shall address some basic questions first, let’s begin:

1. What is Life?

(A) Life is Like a Movie

• Imagine you are watching a movie.

• Sometimes it’s happy, sometimes it’s sad, sometimes thrilling, sometimes boring.

• But you are not the movie—you are the one watching it.

Similarly, life is like a movie, but you are the witness (Atman).

• If you get too attached to the movie, you feel pain when bad things happen.

• But if you remember that you are only watching, you enjoy it without suffering.

 

(B) Life is Like a Journey

• Imagine you are on a long road trip.

• You pass through beautiful places and tough roads.

• But your goal is not to stay in one place forever, you keep moving.

Lesson: Don’t hold on to things. Enjoy the journey, but don’t get stuck at a place.

2. Why Do People Feel Unsatisfied?

(A) The Monkey Mind – The Cup with a Hole

• Imagine a monkey constantly jumping from one tree to another—that’s how our mind works.

• It keeps thinking, “I want this, I want that.”

• But even when it gets what it wants, it starts craving something else.

Example:

• A child wants a toy → He gets it → After 2 days, he wants a new one.

• A man wants a car → He buys it → After a year, he wants a better one.

This is like pouring water into a cup with a hole—no matter how much you pour, it will never be full.

 

Lesson: Real satisfaction comes not from getting more, but from fixing the hole (controlling desires).

3. Where Does True Satisfaction Come From?

(A) The Secret of the Ocean

• A small wave in the ocean keeps worrying:

• “I am so small!”

• “What if I disappear?”

• But it forgets that it is part of the vast ocean itself!

 

Lesson:

• You are not just this small body and mind, you are part of something vast & infinite (Atman)

• Once you realize this, all fears and desires disappear.

 

4. How to Be Satisfied in Life?

(A) Be Like the Sun, Not Like a Candle

• A candle always fears the wind because it is small.

• But the sun never worries because its light is infinite.

 

(B) Shift From “I Want” to “I Have”

• Instead of thinking about what you don’t have, focus on what you already have.

• A rich man with millions but always wanting more is poorer than a simple man who is content.

Example:

• You breathe thousands of times a day, but do you ever say “Thank you” for each breath?

• Satisfaction comes when we stop chasing and start appreciating.

Lesson:

• If your happiness depends on small things (money, status, opinions of others), you will always fear losing them.

• But if you realize your true nature (Atman), nothing can shake you.

5. Simple Daily Practices for Satisfaction ?

1. Morning Gratitude - Live the Day

• Every morning, say 3 things you are grateful for. You have a fresh start and a whole day to live for.

• This trains your mind to focus on what you have, not what you lack.

 

2. Live in the Present (Like a Child)

• Watch a small child playing—he doesn’t worry about the future, he enjoys every moment.

• The more you live in the present, the more satisfied you feel.

 

3. Detach from Outcomes (Bhagavad Gita Wisdom)

• Do your duty, but don’t expect a fixed result.

• Life is like planting a seed—do your best, but let nature take its course.

 

Lesson:

Satisfaction is not about having more—it is about needing less

I urge you to dwell on these thoughts, to begin with. And you may read the next chapter in my next article, to know/learn more