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Sanātana Dharma reflects a certain darśhana around Jñāna (Jñāna is the realization by direct cognition that in this changing universe there is nothing but Chaitanya that is consciousness, that is of the form of the seer and the seen, pervading all things, that is the same in all) and Bodhā (consciousness). All of Sanātana darśhana moves towards the dissolution of duality, and what dissolves is not duality but the ‘perception’ of duality. Sanātana darśhana is not monistic but is based on oneness of being in and through all differentiations and diversities, where none of the differentiation and diversity is lost in the oneness. The oneness of Sanātana Dharma is not mathematical but ontological, a spiritual experience and realization of Tad Ekam (That One).
Almost all of Sanātana Dharma and its darśhana can be summed up in a single Vedic (Rig Veda) phrase, Ekam sat – there is only one (Ekam) reality or truth (Sat), though variously described by the seers who have realized it – Ekam Sat viprā bahudhā vadanti (“Truth is one, the wise call it differently”. The idea that there are many paths to the one truth is deeply satisfying as it brings in the concept of inclusion in diversity). This reality is addressed as Brahman / Puruṣa / Ātman / That one (Tad Ekam).
The whole Vedāntic quest begins and ends with the realization of Brahman as the one cosmic reality and the one universal self. In Sanātana darśhana, miṭhyā is an important concept and is used to explain the nuanced and subtle difference between what is real, Sātyam, and what appears to be real, Miṭhyā. Adi Shankara's Brahmajnanavalimala has complete verse: ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः। अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः॥
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self. The relationship between Brahman and Jagat is one of Sātyam-Miṭhyā, while Brahman and Jīva have identity relationship, subject to conditions. Brahman is the only reality and all else, i.e., the perceived world of objects and our own body-mind complexes is Miṭhyā. To see the Jagat without seeing Brahman is a false perception, miṭhyā; and to see always, in all conditions, Brahman alone even in the multiple appearance without getting bewildered by them, is sātyam, the true seeing. Brahman is Absolute Reality; the miṭhyā universe is Brahman, the miṭhyā individual is Brahman, just as all gold ornaments are gold. There is only Brahman. Thus, ‘Brahman is real, the universe is miṭhyā. The Jīva is Brahman itself and not different (This asks for embarking on a journey from ignorance to knowledge, not in space and time, dropping our identifications with our bodies and minds). This should be understood as the correct Śāstra. This is proclaimed by Vedānta’.
To be a Sanātana Dharmi, one has to be Ādhyātmika. To be Ādhyātmika is to be living in the consciousness of the Ātman – for the Ātman, in the Ātman, by the Ātman. The Ātman is the infinite interiority of consciousness and the Yogi who seeks to know the Ātman can do so only by realizing that consciousness itself is Ātman – Prajñānam Brahman. To know our own within, our own depths, is to know ourselves as the one Ātman, the one cosmic self, and to know the one cosmic self is to know Brahman. In the Sanātana worldview, Ātman is not just the immortal and immutable consciousness in all beings, it is the only consciousness, Tad Ekam. There can be no independent individual consciousness any more than there can be independent individual matter: the body, the particles that constitute our body, the air that we breathe, the water and the food that consume are also cosmic matter. Therefore, the Rishis insist that all being is Ātman, one universal consciousness, in spite of all external appearances.
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