Sanatana Dharma stretches back to the Vedas and Upanishads, framing life as an ongoing dance of duties, virtues and cosmic rhythms. It isn’t a “religion” in the narrow sense, but an eternal way of life—dharma that transcends time (sanātana) and place. Emphasis falls on universal principles like ahimsa (nonviolence), satya (truth) and karma, rather than on a single creed or church hierarchy.

In contrast, “Hinduism” emerged much later, largely as a catch-all label during medieval and colonial eras. Persian invaders referred to people beyond the Indus River as “Hindu,” and British administrators cemented the term to catalog diverse faiths—Shaiva, Vaishnava, Shakta, folk traditions—under one roof. While handy for census-taking, it glossed over the dynamic tapestry of regional rituals, local deities and philosophical schools that Sanatana Dharma has always celebrated.

Think of Sanatana Dharma as a centuries-old spice rack, offering everything from the meditative depth of Advaita Vedanta to the devotional fervor of bhakti songs. “Hinduism,” on the other hand, reads more like a modern cookbook titled “Indian Faith Traditions,” streamlining countless recipes into a single anthology. That simplification brings unity—useful at interfaith summits or in Western yoga studios—but sometimes masks the vibrant differences between, say, Tantra practices in Kerala and Vedic chanting in Varanasi.

In today’s world—where International Yoga Day on June 21 sparks headlines and major festivals like the Kumbh Mela attract millions—Sanatana Dharma’s timeless ethos fuels a global thirst for mindfulness and ethical living. Meanwhile, “Hinduism” remains a sociopolitical banner, shaping identity politics in India and diaspora communities from Silicon Valley to London’s Southall. Both labels overlap, yet Sanatana Dharma always whispers that it’s not a fixed structure, but an ever-evolving journey toward harmony with self, society and cosmos.