Sanatan Dharma

In this material world, we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles, and then vanishes. This is the law of the material world, whether we use as an example this body, a piece of fruit, or anything else. However, beyond this temporary world, there is another world of which we have information.

This other world consists of a different nature, which is sanatana (eternal). Jiva (the individual soul) is also described as sanatana, eternal, and the Lord is also described as sanatana in the Eleventh Chapter of the Bhagavad Gita. We have an intimate relationship with the Lord, and because we are all qualitatively one—the sanatana dharma (eternal duty), the sanatana Supreme Personality, and the sanatana living entities—the whole purpose of the Bhagavad Gita is to revive our sanatana occupation, or sanatana dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up these temporary activities and take up the activities prescribed by the Supreme Lord. That is called our pure life.

The Supreme Lord and His transcendental abode are both sanatana, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanatana abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord Krishna declares in the Bhagavad Gita,

Sarva-yonisu kaunteya murtayah sambhavanti yah
Tasam brahma mahad yonir aham bija-pradah pita

O son of Kunti, of all the forms that appear in different species of life, the material nature (Prakriti) is the mother, and I am the seed-giving father.
Bhagavad Gita, Chapter 14, Verse 4.

“I am the father of all.” There are all types of living entities according to their various karmas, but the Lord claims that He is the father of all of them. Therefore, the Lord descends to reclaim all these fallen, conditioned souls and call them back to the sanatana eternal sky so that the sanatana living entities may regain their eternal sanatana positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons, His associates, or acharyas to reclaim the conditioned souls.

Therefore, sanatana dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana dharma refers, as stated previously, to the eternal occupation of the living entity.

Ramanujacharya has explained the word sanatana as “that which has neither beginning nor end.” So, when we speak of sanatana dharma, we must take it for granted on the authority of Sri Ramanujacharya that it has neither beginning nor end.

The English word religion is a little different from sanatana dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process and then change this faith and adopt another. But sanatana dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanatana dharma is eternally integral with the living entity. When we speak of sanatana dharma, therefore, we must take it for granted on the authority of Sri Ramanujacharya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Those belonging to some sectarian faith will wrongly consider that sanatana dharma is also sectarian. But if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanatana dharma is the business of all the people of the world—nay, of all the living entities of the universe.

Non-sanatana religious faiths may have some beginning in the annals of human history, but there is no beginning to the history of sanatana dharma because it remains eternally with the living entities. As far as the living entities are concerned, the authoritative shastras state that the living entity has neither birth nor death. In the Gita, it is stated that the living entity is never born and never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanatana dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which constantly exists with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.

Summary

In this material world, everything is temporary, following a cycle of coming into existence, producing by-products, dwindling, and ultimately vanishing. However, beyond this temporary realm lies an eternal world, which is referred to as “sanatana.” The living entity (jiva), the Supreme Lord, and their relationship are all described as sanatana, eternal. The essence of the Bhagavad Gita is to revive the sanatana dharma, the eternal occupation of the living entity, which is a relationship with the Supreme Lord. The Lord, in His kindness, descends to reclaim the fallen souls and bring them back to the eternal sanatana sky, where they can regain their eternal positions in association with Him. Sanatana dharma is not sectarian; rather, it is the eternal, unchangeable function of all living beings.

Ramanujacharya defines sanatana as that which has no beginning or end, emphasizing that it transcends all sectarian boundaries. Unlike faith-based religions, which may change, sanatana dharma is intrinsic to the living entity, just as heat is to fire and liquidity to water. It is the eternal duty that exists with every living being and remains unchanged regardless of time or place. Sanatana dharma, therefore, is the eternal religion of all living entities, existing beyond the confines of history and sectarian divisions.

Important Points

1. The material world is temporary, while the spiritual world is eternal (sanatana).
2. The living entity (jiva), the Supreme Lord, and their relationship are all eternal (sanatana).
3. The purpose of the Bhagavad Gita is to revive the eternal occupation (sanatana dharma) of the living entity.
4. The Supreme Lord descends to reclaim fallen souls and bring them back to the eternal sanatana sky.
5. Sanatana dharma is the eternal function of all living beings, not limited by sectarian boundaries.
6. Ramanujacharya defines sanatana as having neither beginning nor end.
7. Unlike faith-based religions, sanatana dharma is intrinsic and unchangeable for all living entities.
8. Sanatana dharma is the eternal religion that exists beyond history and sectarian divisions.
9. The concept of sanatana dharma is integral to the living entity, just as heat is to fire and liquidity to water.
10. Sanatana dharma is the unchanging and eternal duty of all living entities.