Sanatana Dharma - Is it Based on Manu Dharma or Trimurti?

What is the Source of Creation according to the Vedic texts? Let us examine:

“From Ananda (bliss) certainly all these beings originate; they live by Ananda after being born, and towards Ananda, they proceed, and into Ananda, they get merged” (Taitiriya Upanishad 3.6).

The Vedas and Upanishads mention Brahman as the source of creation. What is the definition of Brahman? Brahman has been defined as Nirguna Brahman and Saguna Brahman, i.e. with attributes and without attributes.

“Brahman is Truth, Knowledge, Infinite".(Taitiriya Upanishad 2.1)“Brahman is consciousness and bliss". (Brihadaranyaka Upanishad, 3.9.28)

“That is the Infinite in which one does not see anything else, does not hear anything else, does not know anything else. And that is limited where one sees something else” (Chandogya Upanishad 23 -24)

Brahman has been defined as Nirguna Brahman and Saguna Brahman, i.e. without attributes as well as with attributes.

“Brahman has but two forms – gross and subtle, mortal and immortal, limited and unlimited, and defined and undefined” (Brihadaranyaka Upanishad, 2.3.1)

“It is not comprehended through the eyes nor through speech, nor through the other senses; nor is it attained through austerity or karma” (Mundaka Upanishad, 3.1.3)

Saguna Brahman is called Purusha, Hiranya Garbha, Mahat, etc. in the Vedas and Upanishads:

“Hiranyagarbha was born first, and having been born, he became the only lord of all beings. He held the earth and this heaven. That single deity we propitiate with oblation” (Rigveda X.CXX1.1)

While Brahman is omniscient and omnipotent why it had to create the Purusha? Because in the Nondual state of Brahman, which is pure Ananda, Consciousness, there cannot be any thoughts, mind, or perception of anything else (as it is merged with bliss alone). Why is it so? The Upanishads say:

“Because He (Nondual Brahman) is pure and without vital force and mind (Mundaka Upanishad 2.1.2)”.

“Because when there is duality, as it were, then one sees something” (Brihadaranyaka 2.4.14)

That is the very quality of Nirguna Brahman. When this non-dual status (of pure Bliss) gets altered due to sankalpam and the subsequent acts of creation, it can no longer be called Nirguna Brahman, because of the touch of qualities like thought, mind, intelligence, qualities (sattva, Raja, Tama), etc. Nirguna Brahman can have no such qualities, as it is a state of pure bliss, pure light, pure consciousness. So the Vedas introduce the concept of Saguna Brahman, of Purusha (the Cosmic Person) or that of ‘Superior and Inferior Brahman:

“When He that exists as the superior and inferior Brahman is known all the results of one’s actions get eradicated". (Mundaka Upanishad 2.2.8)While defining Brahman Sankaracharya mentions:

“That omniscient and omnipotent source must be Brahman from which occur the birth, continuance, and dissolution of this universe that is manifested through name and form, that is associated with diverse agents and experiences that provide the support for actions and results having well-regulated space-time and causation, and that defies all thoughts about the real nature of its creation”. (Brahma Sutra Bhashya II).

All the above actions related to creation cannot be done without a conceiving agent - a Karma-Dharma-Sakshi. Because of its non-dual nature, Nirguna Brahman transforms himself into a personified embodiment to perform the act of creation which involves thinking or ideation (Sankalpam) knowledge (Jnana Shakti), and the potential for action (Kriya Shakti). Sankaracharya says in Brahma Sutra Bhashya:

“Even though the gods are sentient and equipped with all kinds of power, still they can accomplish their respective duties only when they are in possession of bodies and organs in a physical context”.

Yaska’s Niruktha mentions six kinds of modification associated with creation– birth, continuance, growth, transformation, decay, and death, which Brahman remaining in its pure non-dual state cannot perform.

So the omniscient omnipotent non-dual Brahman with the power of Sankalpam transforms himself into a Purusha, into a qualitative embodiment. That very moment a transmutation happens and Nirguna Brahman manifests as Saguna Brahman for the purpose of creation:

“He wished, ‘Let me become many, let me be born”. He undertook a deliberation. Having deliberated, He created all this that exists (Taitiriya Upanishad, 2.6.1)“

He assumes one form, He assumes three forms” (Chandogya Upanishad, 8.26.2)

“From Him who is Omniscient in general and in detail, whose austerity (i.e. creative effort) is constituted by knowledge, emerged this Brahman (Viz. Purusha, Hiranyagarbha) as well as name, form and food” (Mundaka Upanishad 1.1.9)

“He made Himself by Himself (Taitiriya Upanishad 2.6.1)”

Who is this Cosmic Person (Purusha) of the Vedas and Upanishads? He has been called by various names in the Vedic texts such as Virat Purusha, Hiranya Garbha, Mahat, Ishwara, etc.

“In the beginning, this universe was but the Self (Virat Purusha) of the human form” (Brihadaranyaka Upanishad, I.4.1)

The famous Purusha Suktha of Rig Veda mentions that the diverse creation is an act of the Purusha.

“The gods are the semen of Prajapati (Virat Purusha) (Aitereya Brahmana, 2.1.3.1)

“All the gods worship Vijnana, the eldest, as Brahman (Taitiriya Upanishad 2.5.1) and it is a well-known fact that the eldest, or the firstborn (identified with Hiranyagarbha) is the eldest, or the firstborn (Brihadaranyaka Upanishad 5.4.1).

How the Purusha created the Solar system as an ecosystem for the origin and evolution of life on the earth plane is detailed in the scriptures. The created Jeevas are in a constant struggle to attain perfection and oneness with Purusha. So the Upanishads declare:

“There is nothing higher than Purusha; He is the culmination. He is the highest goal". (Katha Upanishad 1.3.2)

Over the ages, the Purusha or Hiranya Garbha of the Vedas and Upanishads were equated with Brahma, Vishnu, Shiva, Goddess, etc. in accordance with the views of different sects through the writers of Puranas and Smritis. Actually, the Purusha is Manu, because Rishis have calculated the age of Creation in terms of Manvantara after the name of Manu, and not after Brahma, Vishnu or Shiva.

If Brahma created the world, why the episodes of creation were not named after Brahma? The Manvantara time concept is related to Manu (the Purusha of the Vedas). The whole discourse of Navajyoti Sri Karunakara Guru is based on Manu and Manvantara Time Order under which the spiritual evolution of humanity and all other created Jeevas take place.

Although the authors of Puranas and Smritis agree that the episodes of creation happen through 14 Manus they have demoted Manu below Brahma in order to show that the gods Brahma, Vishnu, and Shiva are supreme. They did this probably to integrate and bring the three main pre-existing ancient sects -Saiva, Vaishnava, Shakteya under one umbrella for the promotion of Vedic religion and ritualism under the suzerainty of Vaidikas.

This was an error against Manu Dharma and the Manvantara Time Cycle. The Manvantara Time Order is the Sankalpam of God for spiritual evolution through the course of Yugas, which happens through the medium of a chain of Kalanthara Gurus (Guru Parampara). A Jeeva has to evolve through ten spiritual stages or Avasthas to attain mukthi in Brahman; that is why this system of yugas is in place through the Manvantara Time Cycle.

The ancient Vaidikas torpedoed this system of Sanatana Dharma through the composition of Puranas in which Trimurti gods were extolled as the authority of creation, sustenance, and dissolution so that their worship can be perpetuated. They developed complex tantric rituals for this purpose over which they have a more or less total monopoly.

In Manu Dharma, Kalanthara Gurus or Trikala Jnani Gurus are the authorities of spiritual evolution in accordance with Manvantara Time Order. Manu Dharma is Ashram-centric and Guru-centric while the Trimurti system is Temple-centric and priest-centric. Friction exists between the two. Even Sri Krishna had to face resistance when he tried to revive Guru-centric spirituality. In the end, the clever Vaidikas brought Sri Krishna under the umbrella of Trimurti by portraying him as an avatar of Vishnu, which he was not. Sri Krishna had transcended name and form.

Recently, the Sankaracharya of Dwaraka objected to the worship of Shirdi Sai Baba saying that it was against the Vedic religion. The fear behind it is if all people start following a Guru Parampara, the Vedic religion will be weakened, and along with that the special status and privileges of Vaidikas will also be lost.

If Sanatana Dharma has to be protected, India should give value to Manu's system of spiritual evolution. The heart of Sanatana Dharma is Manu Dharma and spiritual evolution through the Manvantara Time Cycles. By the Will of Brahman, a fresh initiative for the restoration of the long-lost Manu Dharma or Sanatana Dharma has been started through Navajyoti Sri Karunakara Guru, the Kalanthara Guru of this age. There are the prophecies of Sri Buddha, Jesus Christ, Prophet Mohammad, and many others that a Kalanthara Guru will be born in this age to establish the true Dharma of God. The followers of Navajyoti Sri Karunakara Guru believe that the Guru is that great Soul in the prophecies.

What Should be the Dharma of a New India?

What is the reason behind the enslavement of Hindus for a thousand years? Why Hindus are unable to be united despite the best efforts of so many great souls? Why Hindus are unable to assert their cultural identity and freedom in their motherland? Why Hindus suffer the onslaught of conversions and distortion of the idea of Bharat? What should be the religion of a New India? The discussion here explains the whole background of these issues.

There are three spiritual systems in the world that embrace all spiritual visions. The first one is the Manvantara Spiritual Order or Sanatana Dharma (Jnana tradition of Rishis). The second one is the Trimurti Order, in which three major sects are integrated into a single order under the idea of Creator, Preserver, and Destroyer, by the authors of Puranas. For this reason, the Trimurti system can also be referred to as Puranic Hinduism or Smartha tradition. Some Indologists call it Brahmanical Hinduism too, because a Brahmin is extolled as a Deva (Brahmana Devo Bhava) and therefore, superior to all other castes.

The third one is Prophetical Religions that promote faith in the One God through the medium of a Prophet.

The Manvantara Spiritual Order is centered around Manu, who is God in creation mode. Manvantara Spiritual Order upholds the concept of Brahm or Paramatma, the One God of the universe. Between the Paramatma and man, there is only one medium - His messengers, i.e. the sages, seers, and gurus.

Although the Abrahamic religions believe in One God and the mediumship of a Prophet, their worldview, as well as the idea of creation, is crude. Moreover, the Abrahamic religions lack important concepts such as Cosmic Time Order, Evolution of Jeevas through various Lokas, the theory of Karma, and Reincarnation.

The Puranic tradition through the eighteen Puranas and Itihasas propagates the idea of Trimurti and the large family of deities under them for worship. There are hundreds of sects and schools of thought under the Trimurti Order. There are no fixed laws or common rituals. There is total freedom to be a believer or a non-believer. There is no spiritual authority also to interfere or control the freedom of people in the matter of faith. Although freedom of individuals is commendable, there is rampant misuse of this freedom and a person is able to escape without any punishment even if he denounces the faith.

Hinduism has six philosophical systems. One can find the roots of all thoughts in the world in these philosophies. Among the philosophies of Hindus, Vedanta occupies an important place as it is the basic thought-current of the Vedas and Upanishads. Advaita Vedanta, a branch of Vedanta, has been placed on the highest pedestal by all great thinkers in the world as man’s ultimate spiritual thought-process. Nevertheless, the Advaita philosophy of pure Non-Dual Truth (i.e. God, the Absolute Truth alone exists) has not been found favor with many god-fearing sages in Trimurti Order itself. Madvacharya was one of the main opponents of Advaita Vedanta. He advocated Dvaita philosophy (accepting the medium of a Guru or Devata to achieve the state of Advaita, i.e. the non-dual state of Absolute Truth.

It is against the Will of God to consider what God has created imagining itself to be the Creator as suggested by the saying ‘Aham Brahmasmi’ (I am God), said Navajyoti Sri Karunakara Guru. Navajyothi Sri Karunakara Guru reveals that ‘Ahama Brahmasmi’ is a major error that had occurred in Indian spirituality. Any evil spirit can be elevated to the level of God by this concept.

Is there any difference between Sanatana Dharma and Puranic Hinduism? This is an important question that all practitioners of Hinduism should give a thought to. Since both these systems draw from a common source, it is difficult to distinguish the difference. The fundamental principles of Sanatana Dharma rest on the concept of Manu and the world teachers (Kalanthara Gurus) appearing in the epoch of Manu. Manu is the originator of every episode of creation, i.e. the Kalpa and Manvantara time cycles.

14 Manus prepare the blueprint of every solar system in a Kalpa and guide the Jeevas (souls) in their spiritual evolution through the Yuga cycles. For this reason, Sanatana Dharma is also known as Manu Parampara or Manvantara Spiritual Order. The Rishis have even mentioned the name of 14 Manus. We are living in the seventh Manvantara and the Manu is Vaivasvata Manu.

The Manvantara Spiritual Order believes that all human beings came from a Single Source, i.e. Manu, the Cosmic Purusha. So Manu is God in creation mode. The man was created in the image of that Cosmic Purusha. For this reason, Manu is mentioned as the Progenitor of mankind, the Supreme Father. The purpose of life is to evolve and to merge with the Cosmic Purusha and attain Mukthi. The Abrahamic religions borrowed this idea from Indian spirituality and prospered.

For achieving Mukthi, the soul incarnates innumerable times. A Kalanthara Guru guides the evolution of souls. Manu Parampara means the spiritual brotherhood of these gurus and the dharma revealed by these Mahatmas become the Veda. Sanatana Dharma is the spiritual culture of these Mahatmas or Rishis. At the beginning of every yuga, the Veda gets revealed through the Kalanthara Guru under Manu Parampara. Sanatana Dharma means the eternal or everlasting dharma guiding the spiritual evolution of humanity. By its own definition, Sanatana Dharma is the God-ordained spiritual system universally applicable to all people.

In contrast to the basic tenets of Sanatana Dharma, the Trimurti order identifies itself with the Karamakanda of Vedas and the mythology in the Puranas that extol the supremacy of gods and worship of deities through mantra and `tantra. The Vedas were revealed in the earlier Yugas, i.e. Satya Yuga, Treta, and Dwapara and that was the dharma of those ages. While the basic principles remain the same, the modes of worship and spiritual authorities change in every Yuga. This change is applicable to Kali Yuga also. It is a science related to evolution through the Manvantara time order.

The above said truth was first revealed by Sri Krishna. But the orthodoxy did not welcome the change and continued to stick on to the old system. When they refused to accept the Yuga Dharma of Kali Yuga, God gave the message in various ways through Lord Buddha, Lord Mahavir, and so many other Mahatmas highlighting the spiritual transition in Kali Yuga. Unfortunately, their efforts did not succeed. Then God sent other messengers in different parts of the world in order to implement the dharma of Kali Yuga by force or choice. In short, India was left behind in this spiritual transition or advancement.

The worship of Devatas, the performance of Siddhis, etc. belong to past ages - Treta Yuga and Dwapara Yuga. Kali Yuga is the age of Jnana or spiritual realization. Kali Yuga is the stepping stone to Satya Yuga, the all truthful age. So the souls must attain necessary qualifications to be promoted to Satya Yuga by achieving spiritual excellence in Kali Yuga through a realized Guru. For this reason, even the Devatas want to be born in Kali Yuga in Bharat, the scriptures say. However, the orthodoxy portrayed Kali Yuga as a ruinous Yuga because the old ways of worship lose significance in Kali Yuga. Kali Yuga is the age of spiritual and material advancement. All people have equal opportunities to evolve into Satya Yuga. This is an age for correction of mistakes that occurred in the previous Yugas.

The other schools of thought have not accepted the orthodox Trimurti order, the Puranic Hinduism because of its time-barred worship system and caste-based division of society. The birth of different spiritual movements in India like Buddhism, Jainism, Sikhism, and sects like Kabir Panth, Brahmo Samaj, Arya Samaj, etc. and religious conversions of Hindus to Islam and Christianity can be seen in the light of this rift. The only way to prevent the disintegration of Hindus is to follow the Manvantara Spiritual Order, i.e. Sanatana Dharma in its purity. This forms the discourse of Navajyothi Sree Karunakara Guru, the great Guru in prophecies.

In the Trimurti system, the nucleus of society is the temple and the priest. In Sanatana Dharma, the nucleus is the Ashram and a Trikala Jnani Guru, who sits in the Ashram for the guidance of society. Every Grihasthashrami (householders) is thus guided by Guru. When the Griha (family) gets linked with Ashram and Guru, that becomes Grihasthashrama Dharma. Grihasthashrama Dharma can be fulfilled only through the guidance of Guru.

India has distanced itself from the Ashram culture and therefore, Gurus are not given a proper place in the society. The main reason behind it is the spiritual distortion prevailing at present. Today, gurus and ashrams proclaim the glory of Sanatana Dharma without knowing the true spiritual framework of Sanatana Dharma.

The Kalanthara Guru has control over the whole people, including the government. That is the concept of governance in Sanatana Dharma. In ancient times, the kings governed the country under the guidance of such Gurus only. Sanatana Dharma envisages a singular control over society. As there are no divisions of caste, creed, gender, etc. there is an absolute sense of unity.

In the Trimurti order, this unity and singular control are not possible because of the importance of three main sects, which have different deities as objects of worship and different Karmakanda and philosophies as well as different spiritual authorities. While one sect considers Siva as the Originator, the other as Vishnu, and yet another as Brahma, Goddess, and so on. The people are divided among unequal caste groups. And there is no possibility of getting united under a singular spiritual authority as different deities and priests are the media between man and God. All efforts to unite Hindus have so far failed because of this spiritual disunity and social fragmentation.

Friction exists between these two thought currents from ancient times. The concept of Yuga Dharma through the cycles of Yugas and Manvantaras is fundamental to the inner teachings of Sanatana Dharma. It’s time the Hindu society and its leaders review the original concepts in order to confront the forces that threaten their very existence in their motherland Bharat.

Only through the acceptance of the Manvantara Spiritual Order Hindus can unite and confront the onslaught of outside religions and bring peace to the world. India can again rise to the status of Vishwa Guru and show others the right path. The spiritual movement of Navajyoti Sri Karunakara Guru is a beginning in this direction.