Aurobindo on Sanatan Dharma (Useful for GS4 - Ethics and Integrity and Political Science and International Relations - Indian Political Thought - Sri Aurobindo)

• During his incarceration in Alipur jail in 1908–1909, the conviction of India’s special role in world affairs is also renewed: ‘When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists.’ But what is ‘Sanatan Dharma’? Sri Aurobindo explains this in terms that are quite unambiguous: ‘That which we call the Hindu religion is really the eternal religion because it is the universal religion which embraces all others.
• If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy.’ Before he ends, Sri Aurobindo offers this resounding summation of his theory of nationalism in the ‘Uttarpara Speech’: ‘I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it, it moves and with it, it grows.
• When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish.’ ‘The Sanatan Dharma that is nationalism’—this might sum up Sri Aurobindo’s credo of what we might term spiritual nationalism. Or still better, the nation of the spirit. Different from ethnic or civic nationalism, or even cultural nationalism based on language, region, religion, or ways of life and cultural practices, Sri Aurobindo’s nation of the spirit is about humankind’s march to higher consciousness.
• In this manifest evolutionary destiny of the species, past and present forms of nationalism are fated to prove inadequate. Revisiting Sri Aurobindo’s idea of Swaraj suggests to us that we are a Sanatani nation with a secular constitution, that ‘Sanatana Dharma’ cannot be narrow and exclusionary, that the remnants of dead or encrusted knowledge of yesteryears will not suffice to make us a great civilisation again, and that patriotism or devotion to the nation cannot substitute a consistent quest for truth and understanding; and, finally, that new creation requires a new consciousness which cannot spring only from the past. For, as Sri Aurobindo famously said in Essays on the Gita, ‘We do not belong to the past dawns, but to the noons of the future.’
  • Sri Aurobindo’s sanatana dharma is based on the knowledge of spirit and the divine union among men and God. It is a religion based upon truth. Every religion seeks the same truth but approach is different from each other. Eternal religion is that universal truth which every religion seeks to know.
  • Sanatana dharma, if we follow the opinion of Sri Aurobindo, is like Platonic ‘form’ from where every religion will take its form. It is somewhat similar of Swami Vivekananda’s Universal Religion.
  • Plato saw the world divided into two realms – the material world of appearances which was ever-changing and imperfect and second, was the world of ‘forms’ which was perfect and unchanging. He argued that everything in the first realm was only a copy of the perfect form in the perfect realm. He further argues that material realm was perceived through our senses while the realm of forms could only be perceived through intellect and contemplation.
  • In article ‘The Ideal of the Karmayogin’, while speaking about the relation between sanatana dharma and Hinduism, Aurobindo mentioned: Hinduism as the epitome of sanatana dharma. But ‘Hinduism as epitome of sanatana dharma’ and ‘Hinduism as sanatana dharma’ are never similar. Hinduism is the proper example of sanatana dharma but it is never equal with sanatana dharma.
  • Sri Aurobindo believed that India must rise to give Sanatana Dharma to the world, to the whole of humanity. He said, that while “… other religions are preponderating religions of faith and profession, but the Sanatana Dharma is life itself; it is a thing that has not so much to be believed as lived.
  • Sanatan Dharma is the essence of all religions.

• Sri Aurobindo’s conception of spiritual nationalism was linked to his philosophy that rests on evolution of human life into the divine life. He elevated the demand for national freedom to a religious faithso that the masses could be awakened, an idea that was further developed by Gandhi in his mass movements.
• Sri Aurobindo’s concept of nation was deeply influenced by Bankimchandra. He believed that the nation is not just a piece of land nor a mass of human beings. He glorified India as a Mother Goddess, and liberation of the motherland is the most urgent duty of her children for which they must be ready to sacrifice even their lives.
• According to Aurobindo’s understanding, the ‘nation’ is a living entity-‘shakti‘ composed of all the shaktis of all the millions of units that make up the nation. Thus, nationalism was not merely a political programme but a spiritual one.
• Therefore, Sri Aurobindo sought to move away from Swaraj (political freedom) towards independence (complete freedom).
• In Sri Aurobindo’s vision, the modern and free Indian nation was not meant to be a colonial copy with an outer machinery of elaborate bureaucratic structures left over by the British and now-merely-to-be-filled by the Indians – though he recognised the necessity for an effective external organisation.
• He envisioned the rebirth of a nation which will be grounded in India’s unique temperamentshaped by her spiritual genius and conscious of her true mission. This new India would play a crucial role in creation of future society which would be a society of complex oneness, a world society in which present nations will be intrinsic parts of the whole.
• Despite these novel ideas, Sri Aurobindo’s idea of nationalism was criticised as distracting attention of masses from real issues like poverty, economic exploitation, inequality. Further, his concept was overtly based on Hindu civilisational values making it hard to accommodate the diverse beliefs of pluralist India.

In News

DMK leader and Tamil Nadu Minister Udhayanidhi Stalin’s statement, saying Sanatan Dharma is against social justice and should hence be eradicated, has led to political controversy. He explained that the term "Sanatan" implies something eternal and unchangeable. He argued that this very characteristic has led to divisions in society based on caste, suggesting that "Sanatan Dharma" perpetuates social inequalities.

The Roots of DMK in the Self-Respect Movement

• The Self-Respect Movement: The DMK, a prominent political party in Tamil Nadu, traces its ideological roots to the Self-Respect Movement initiated by EV Ramaswamy ''Periyar'' in the early 20th century. This movement was characterized by a staunch anti-caste and anti-religion stance and aimed to bring about significant social reforms.
• Ideological Stance: Periyar was a vocal advocate for social reforms, particularly in addressing the deeply entrenched caste-based inequalities in society. His ideology emphasized rationalism and a rejection of orthodox religious practices.
• Formation of Dravidar Kazhagam (DK): In 1938, the Justice Party, of which Periyar was a member, merged with the Self-Respect Movement to create Dravidar Kazhagam (DK). The DK was known for its anti-Brahmin, anti-Congress, and anti-Aryan stance. It even called for the establishment of an independent Dravida nation, although this demand eventually lost momentum.

Periyar''s Views on Hinduism and Caste

• Periyar''s Critique of Hinduism: Periyar''s criticism of Hindu religious practices was a central aspect of his ideology. He argued that Hinduism perpetuated caste-based discrimination and marginalization. He was particularly critical of practices that oppressed women and lower-caste individuals.
• Linking Religion to Caste: Periyar believed that the dominance of certain caste groups in Hindu society was closely tied to the existence of the religion itself. He saw religion as a tool of social power that privileged the Brahmins, perpetuating inequality.
• Advocacy for Eradicating Religion: One of Periyar''s most radical propositions was the call for the eradication of religion altogether. He viewed religion as a hindrance to achieving true equality and liberty for women and lower castes.
• Political Influence: Periyar''s ideology had a profound impact on the political landscape of Tamil Nadu. His views influenced leaders like M. Karunanidhi, who became prominent figures in the DMK. They continued to champion social justice and rationalism in their political careers.

Definition and Etymology of Sanatan Dharma

• Meaning and Translations: Sanatan Dharma is a Sanskrit term that can be interpreted in various ways, such as "eternal religion," "eternal law," "unshakeable, venerable order," or "ancient and continuing guideline." These translations reflect the multifaceted nature of the concept, emphasizing its enduring and foundational aspects.
• Roots in Sanskrit: The term "Sanatan Dharma" has its linguistic roots in Sanskrit, an ancient Indian language. This highlights its deep connection to the cultural and philosophical heritage of India.
• Bhagavad Gita Connection: In the Bhagavad Gita, a revered text in Hinduism, the term "Sanatan Dharma" gained prominence. It is in this context that the concept of "Sanatan Dharma" is linked with the eternal nature of the soul and the enduring principles of life.

Core Concepts of Sanatan Dharma

• Eternal Soul and Rebirth: A fundamental tenet of Sanatan Dharma is the belief in the eternal nature of the soul (Atman) and the concept of rebirth (reincarnation or samsara). It posits that the soul is immortal and undergoes a cycle of births and deaths until it achieves liberation (moksha).
• Inclusion in Multiple Traditions: Sanatan Dharma''s core concepts are not limited to Hinduism but also extend to Jainism and Buddhism. These traditions share the belief in the eternal soul and the cycle of rebirth, making "Sanatan Dharma" a unifying concept among them.
• Exclusion of Other Religions: It''s important to clarify that Sanatan Dharma is not applicable to religions like Judaism, Christianity, and Islam, which do not share the belief in reincarnation and the eternal soul. These religions have different theological perspectives and origins.

Emergence of Sanatan Dharma as a Term

• Late 19th-Century Prominence: The term "Sanatan Dharma" gained prominence in the late 19th century. This shift in usage and significance can be attributed to various historical and cultural factors of that time.
• Response to Reform Movements: The late 19th century saw the emergence of reform movements led by missionaries and social reformers like the Brahmo Samaj and Arya Samaj. In response to these movements, "Sanatan Dharma" began to be used as a symbol of Hindu orthodoxy.

Defenders of Sanatan Dharma

• Prominent Figures: During the late 19th century, figures like Pandit Shraddha Ram and Pandit Din Dayal Sharma played pivotal roles in defending traditional Hindu practices and beliefs. They advocated for the preservation of what they saw as the core values of Sanatan Dharma.
• Formation of Organizations: To safeguard and promote Sanatan Dharma, organizations such as ''Sanatan Dharm Sabha'' and ''Bharat Dharma Mahamandal'' were established. These organizations aimed to unite and mobilize supporters of orthodox Hinduism.

Use of "Sanatan-Dharmi" in Census

• Census Report of 1891: The term "sanatan-dharmi" found its way into historical documents, such as the Punjab Census Report of 1891. It was used to categorize individuals who adhered to orthodox Hindu practices and beliefs.
• Contrast with Arya Samaj: "Sanatan-dharmi" was often used in contrast to followers of the Arya Samaj, a reformist movement that advocated for changes in Hindu practices. This categorization underscored the divide between traditionalist and reformist Hindu groups during that period.