Sanatan Dharma—often referred to as the eternal law—provides a comprehensive framework for living that integrates personal duty, familial obligations, and communal well‐being. At its heart, this ancient tradition offers a structured way of life that has enabled millions of householders to nurture both their inner selves and the societies in which they live. In this chapter, we explore the difference between being religious and being spiritual, arguing that for the common person—whose life is interwoven with family, work, and societal responsibilities—a rooted religious practice is not only practical but essential, while the lofty, solitary path of pure spirituality is suited only to those who can renounce worldly ties entirely.
1. The Practical Framework of Religious Life
1.1 Dharma in Everyday Living
In Sanatan Dharma, religious practice is not confined to abstract belief but is manifest in everyday actions. The duties of a householder (gṛhastha) are enshrined in a host of rituals, festivals, and ethical norms that have been refined over thousands of years. The ancient ashrama system, which divides life into distinct phases—Brahmacharya (student), Gṛhastha (householder), Vānaprastha (retirement), and Sannyāsa (renunciation)—emphasizes that each stage has its own set of responsibilities and spiritual objectives. The Gṛhastha stage is especially critical because householders not only pursue a virtuous life through regular observances such as puja (worship) and yajña (sacrificial rituals) but also generate the wealth and social stability upon which the other stages depend.
1.2 Rituals and Communal Identity
Daily rituals, from the morning recitation of sacred texts to the communal celebrations of festivals, help to cement a shared cultural and religious identity. These practices ensure that the wisdom of our ancestors is transmitted from one generation to the next, reinforcing a collective commitment to dharma and the maintenance of social order. Such observances are more than personal acts; they are the foundation of a vibrant, sustaining community.
2. The Essence of Spirituality
2.1 Spirituality as an Inner Quest
Spirituality is often understood as the inner, personal search for connection with the divine or the ultimate truth. In contemporary discourse, this quest is sometimes characterized by an abstract pursuit of oneness that transcends ritual and dogma. However, within the context of Sanatan Dharma, the deepest spiritual aspirations—such as achieving moksha (liberation)—are traditionally reserved for those who have renounced worldly attachments and taken on the monastic path. The mystics and sages who attained these heights did so by dedicating their entire lives to deep meditation and the realization of the inner self, often in isolation from society.
2.2 The Role of Renunciation
True spiritual attainment, as exemplified by the renunciates (sannyāsins), requires a complete withdrawal from the responsibilities of daily life. Only by relinquishing the bonds of family, work, and social expectation can one devote oneself entirely to the inner transformation needed for liberation. This is why the ascetic path is distinct and not intended for the average person, whose role in sustaining society remains invaluable.
3. The Pitfalls of Mixing Spirituality with Worldly Duties
3.1 A Personal Journey: My Experience with Dhyāna Meditation
I once embarked on a three-year journey to cultivate a deeper, personal spirituality through the practice of dhyāna (meditative absorption). In the early days, I struggled profoundly—I could not enter the deep states of meditation that I longed for, and the practice felt elusive. Determined to understand the cause of this difficulty, I began to listen to various spiritual leaders and enrolled in several commercialized courses promising to unlock the secrets of deep meditation. After about one and a half years of regular practice and study, a breakthrough occurred: one day, quite suddenly, I managed to enter deep meditation. The experience was ineffable—a state of profound clarity and inner peace that reshaped my perception of the world.
From that day forward, my meditation practice became regular, and I began to notice transformative changes in my thinking. I could distinctly perceive the workings of the seven chakras, and the world started appearing in a more liberated, almost unconventional light. The intensity of these meditative experiences compelled me to overlook the mundane issues of everyday life, as my focus shifted toward the ultimate liberation of the mind.
However, as enriching as these experiences were, I soon recognized a crucial truth: despite the allure of deep meditation, I could not abandon my worldly responsibilities. My family depended on me, and leaving them to pursue personal liberation would have been an act of selfishness. I realized then that while pure spiritual practice can lead to profound inner transformation, it is a path meant for those who can entirely renounce worldly attachments—a luxury not afforded to the average person.
This personal journey clarified a larger point: many who cannot fully attain moksha (liberation) may cling to an incomplete form of spirituality. They often highlight the notion that “all are created by One God” without integrating the robust, duty-bound religious framework that has sustained our society. Meanwhile, other traditions—particularly some Abrahamic faiths—focus on building expansive, community-based religious identities, a strategy that has allowed them to spread widely and endure through time.
3.2 The Dilemma of the Spiritual Householder
When common people attempt to embrace the lofty ideals of spirituality without renouncing their worldly responsibilities, tension emerges. Preaching a universal spirituality while still bound to the practicalities of daily life can appear disingenuous. The deep, ascetic spirituality that leads to moksha is a calling for only a few, and for the majority, the true path lies in robust religious observance within the framework of family and community.
4. Historical Perspectives and the Strength of Communal Religious Practice
4.1 Renunciation and Its Place in Tradition
Historical records affirm that those destined for high spiritual attainment were typically the ones who chose the renunciatory path. Ancient texts make it clear: the pursuit of deep spiritual realization through renunciation is not meant for everyone. For the common person, the household stage (gṛhastha) is both a duty and a privilege—a period during which one contributes to the continuation of society by nurturing family, accumulating wealth ethically, and engaging in communal rituals.
4.2 The Comparative Advantage of Institutional Religion
One observation that struck me through both personal reflection and scholarly insight is the remarkable expansion of religions that emphasize structured, communal practices. While many Hindus have sometimes focused on a selective, abstract form of spirituality, this emphasis can weaken the communal bonds that make our tradition resilient. In contrast, many Abrahamic religions—by focusing more on institutionalized rituals and a clear communal identity—have successfully spread across regions and cultures.
5. The Balance of Duty and the Quest for Liberation
Sanatan Dharma teaches that religious observance and spiritual aspiration serve different, yet complementary, purposes. The everyday householder sustains the social and economic fabric through ritual, duty, and communal participation. In contrast, the path of pure spirituality—embodied by the renunciates—is reserved for those rare individuals who can afford to forgo worldly responsibilities in pursuit of liberation.
My own journey into deep meditation revealed both the transformative potential of spiritual practice and its inherent limitations when viewed through the lens of everyday life. While I achieved moments of profound inner silence and understanding, the reality of my family obligations kept me rooted in the householder stage. This experience has reinforced my conviction that for most of us, true strength lies in being religious—upholding the sacred rituals, ethical duties, and communal bonds that have been our guiding light through the ages.
Sanatanis today stand at a crucial juncture where the preservation of Dharma is not just a choice but a necessity. With the rising aggression of other faiths, Sanatan Dharma needs devoted followers who uphold its religious traditions, ensuring its continuity and strength. Spirituality, unlike religion, cannot be imposed or taught—it emerges from within, as seen in the lives of Buddha and Prahlada, who discovered their own paths without external guidance. Beware of those who disguise themselves as Rishis and claim to teach spirituality; true enlightenment is never a commodity for sale. Stay rooted in religion, protect its sacred traditions, and stand firm in safeguarding your Dharma and its people
This article draws on personal reflection and historical insights to argue that, for the vast majority, a rooted religious life not only fulfils individual and communal needs but also offers the strength to face a world in constant flux.